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# Munyonyo Martyrs Shrine: Munyonyo Martyrs Shrine

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## Posts
- [Pope Leo XIV Calls the Faithful to Embrace the Example of Saints Peter and Paul](https://munyonyo-shrine.ug/pope-leo-xiv-calls-the-faithful-to-embrace-the-example-of-saints-peter-and-paul/): Pope Leo XIV has called on newly appointed Metropolitan Archbishops to imitate Christ by becoming good shepherds who serve God's people with humility, unity and charity.
- [Answer the Call: Join Munyonyo Martyrs Shrine Ushers Ministry](https://munyonyo-shrine.ug/answer-the-call-join-munyonyo-martyrs-shrine-ushers-ministry/): As our parish prepares to celebrate its 10th Anniversary, we give thanks to God for the many ministries and devotions that have grown and flourished within our community. Over the years, we have used this bulletin to introduce these ministries and encourage every parishioner to participate in at least one.
- [Munyonyo Parishioners Make Historic Pilgrimage to Italy and Poland](https://munyonyo-shrine.ug/munyonyo-parishioners-make-historic-pilgrimage-to-italy-and-poland/): On Friday, 5th June 2026, at 5:00 a.m., a group of 30 parishioners from Uganda Martyrs Parish Munyonyo departed from Entebbe International Airport for a holy pilgrimage to Italy and Poland. The pilgrims arrived in Rome on Saturday, 6th June, at 6:25 p.m. Italian time (7:25 PM EAT).
- [Thousands Gather at Munyonyo for 3rd June Uganda Martyrs Day Celebrations](https://munyonyo-shrine.ug/thousands-gather-at-munyonyo-for-3rd-june-uganda-martyrs-day-celebrations/): Thousands of faithful gathered at Uganda Martyrs Parish Munyonyo Martyrs Shrine–Minor Basilica on 3rd June to commemorate the lives and witness of St. Charles Lwanga and his companions, the Holy Uganda Martyrs.
- [Munyonyo to Begin Martyrs Novena Tomorrow, Plans Farewell for Fr. Paul Mutaasa](https://munyonyo-shrine.ug/munyonyo-to-begin-martyrs-novena-tomorrow-plans-farewell-for-fr-paul-mutaasa/): Featured
- [Munyonyo Shrine Welcomes Relics of St Carlo Acutis, Patron of the Internet](https://munyonyo-shrine.ug/auto-draft/): “Everyone is born original, but many die as photocopies”. This is one of the most famous quotes from St Carlo Acutis, also known as God’s Influencer and the Patron Saint of the Internet, whose first-class relics are now at Munyonyo.
- [Vice President Alupo Visits Munyonyo Martyrs Shrine](https://munyonyo-shrine.ug/vice-president-alupo-visits-munyonyo-martyrs-shrine/): The Vice President of Uganda, H.E. Jessica Alupo, has committed to supporting Church activities at Munyonyo and regularly joining the faithful for Mass.
- [Preparations Underway for Uganda Martyrs Day Celebrations at Munyonyo Martyrs Shrine](https://munyonyo-shrine.ug/preparations-underway-for-uganda-martyrs-day-celebrations-at-munyonyo-martyrs-shrine/): With just under three weeks remaining until the Novena, preparations for this year’s Uganda Martyrs Day celebrations at Munyonyo Martyrs Shrine are already in high gear.
- [Pope Leo XIV Calls for Deeper Discernment on Vocations Day](https://munyonyo-shrine.ug/pope-leo-xiv-calls-for-deeper-discernment-on-vocations-day/): Pope Leo XIV Calls for Deeper Discernment on Vocations Day
- [Thousands Gather at Munyonyo for Divine Mercy Sunday Celebrations](https://munyonyo-shrine.ug/thousands-gather-at-munyonyo-for-divine-mercy-sunday-celebrations/): Thousands of faithful from different dioceses gathered at Munyonyo Martyrs’ Shrine on April 12 to celebrate Divine Mercy Sunday.
- [Faithful Urged to Embrace Conversion at St. Andrew Kaggwa Kabondo Mass](https://munyonyo-shrine.ug/faithful-urged-to-embrace-conversion-at-st-andrew-kaggwa-kabondo-mass/): The faithful of St. Andrew Kaggwa Small Christian Community/Kabondo gathered in prayer and reflection as they celebrated Mass on the Fifth Sunday of the Lenten season, with a strong call to conversion and renewed Christian living.
- [Support Needed as Buwaya Parish Construction Project Enters Critical Phase](https://munyonyo-shrine.ug/support-needed-as-buwaya-parish-construction-project-enters-critical-phase/): Close to two years after Munyonyo Parish was entrusted with Buwaya Sub-Parish, the Franciscan Friars have made significant progress in building a vibrant Christian community in the area.
- [Faithful Encouraged to Visit Munyonyo Basilica During Franciscan Jubilee Year](https://munyonyo-shrine.ug/faithful-encouraged-to-visit-munyonyo-basilica-during-franciscan-jubilee-year/): As Catholics around the world mark the Franciscan Jubilee,celebrating 800 years since the death of St. Francis of Assisi, the faithful from Munyonyo and surrounding areas have been encouraged to take part in the celebrations by visiting Uganda Martyrs Shrine,Munyonyo Basilica.
- [‘Give to Gain’: Munyonyo Women Support Girls with Sanitary Towels on Women&39;s Day](https://munyonyo-shrine.ug/give-to-gain-munyonyo-women-support-girls-with-sanitary-towels-on-womens-day/): As the world celebrates International Women’s Day today, Uganda MartyrsParish Munyonyo has marked the occasion by giving back to the less fortunatein the community.According to Ms Dorothy Lubega, the head of the Catholic Women’s Guild atMunyonyo, the women aim to donate 1,000 packets of sanitary towels to theGood Samaritan Ministry for distribution to women and girls, particularly thosestill in school, without religious discrimination.Research indicates that only about 22% of Ugandan girls have access tosanitary towels, a situation that causes up to five million girls to miss schooleach year due to period poverty.This year’s Women’s Day celebrations are being held under the theme “Give toGain.” High costs and inadequate sanitation facilities force many girls to resortto unhygienic alternatives such as old clothes, paper, or leaves, whichcontribute to school dropout and increase the risk of infections.Every year, the Catholic Women’s Guild of Munyonyo collects and donatesthese essential items not only to mark Women’s Day but also as part of theiralmsgiving during the Lent season.After the 9:00 a.m. Mass today, the women will gather at the Grotto of OurLady of Sorrows for the official handover.Ms Lubega said the women will animate the 9:00 a.m. Mass, take a groupphoto outside the church, and then proceed to the grotto for refreshments,cake cutting, a brief address by the parish priest, and the formal handover oftheir almsgiving to the Good Samaritan Ministry. The day will conclude withfellowship and celebration.Parishioners are encouraged to support this noble cause.We wish all the women in our parish a joyful and blessed InternationalWomen’s Day.
- [Understanding Lent: A Journey of Conversion and Renewal](https://munyonyo-shrine.ug/understanding-lent-a-journey-of-conversion-and-renewal/): Every year, usually in February or March, the Catholic Church begins the solemn season of Lent, a 40-day spiritual journey of prayer, fasting, and almsgiving in preparation for Easter. Despite its importance in the life of the Church, many faithful still have questions about what Lent truly means and how it should be observed.
- [Faithful Urged to Embrace Repentance and Renewal This Lent](https://munyonyo-shrine.ug/faithful-urged-to-embrace-repentance-and-renewal-this-lent/): Faithful Urged to Embrace Repentance and Renewal This Lent
- [Relic of St Josephine Bakhita Installed at Munyonyo](https://munyonyo-shrine.ug/relic-of-st-josephine-bakhita-installed-at-munyonyo/): Relic of St Josephine Bakhita Installed at Munyonyo
- [A Jubilee Gift: Franciscans Ordain Fr. Paul Ssekitte, Seventh Native Priest in Uganda](https://munyonyo-shrine.ug/a-jubilee-gift-franciscans-ordain-fr-paul-ssekitte-seventh-native-priest-in-uganda/): As the Franciscan Conventual Friars prepare to celebrate 25 years (Silver Jubilee) since they arrived in Uganda, the Order has received its seventh native Ugandan priest, Rev. Fr. Paul Ssekitte. Fr. Ssekitte was ordained on Friday, 6th February 2026, at Uganda Martyrs Parish, Munyonyo Minor Basilica, during a Eucharistic celebration presided over by the Archbishop of Kampala, His Grace Paul Ssemogerere. In his homily, Archbishop Ssemogerere congratulated Fr. Ssekitte on reaching what he described as a crucial milestone in his life and vocation. He commended the various superiors, spiritual directors, professors, and all people of goodwill who guided the newly ordained priest throughout his long formation journey. The archbishop reminded Fr. Ssekitte that the priesthood belongs to Jesus Christ and must be lived in unity and communion with the Bishop and religious superiors. He noted that such communion frees a priest, through obedience to Christ, from false and unnecessary attention-seeking. “This communion will free you in the spirit of obedience to Jesus Christ from all false and useless attention seeking, always reminding you that you are at the service of the people of God, to whom you are made a minister and servant, just as Jesus Christ came not to be served but to serve,” the archbishop said. Quoting Saint Paul’s words from Galatians 2:20, Archbishop Ssemogerere reminded the newly ordained priest that it is no longer he who lives, but Christ who lives in him. “Only by allowing yourself to be completely owned by Jesus will you be able to bring to others, with joy and fidelity, the light that comes with the gift of Holy Orders,” he added. He further urged Fr. Ssekitte to remember that no one takes this honour upon himself, but only when God calls him. “Holy Orders are a gift—an unmerited grace for which we do not work. Remembering this will help you remain rooted in Christ, the source and ultimate point of reference for your vocation,” the archbishop said. Reflecting on the day’s readings, Archbishop Ssemogerere pointed to prophet Jeremiah’s calling as a sign of God’s love from the womb and quoted Saint John Mary Vianney, who described the priesthood as “the love of the heart of Jesus.” He noted that God’s call comes despite human fears and limitations, recalling Jeremiah’s response: “I am merely a child; I can’t speak,” and God’s reassurance: “Do not say, ‘I am too young.’” In his remarks, Fr. Ssekitte expressed deep gratitude to his superiors, particularly the Provincial Father Kojo and the Provincial Delegate, Fr. Male, for their guidance and counsel throughout his formation journey, from the time he was admitted into the Franciscan Order. He also thanked his mother, brother, extended family, and the Franciscan communities of Munyonyo and Kakooge, where he carried out his pastoral ministry. “I would like to thank my guardians at Munyonyo and Kakooge. These are the communities where I did my pastoral work, and I received all the support I needed in my vocation,” he said. Fr. Ssekitte has spent the last four years in Kenya, where he carried out pastoral ministry at St. Catherine of Alexandria Parish, South C, Nairobi, serving as a Deacon following his ordination to the diaconate on 25th February 2025 at St. Jude Parish, Kakooge. Meanwhile, the Provincial Delegate and Shrine Rector of Munyonyo, Fr. Male, congratulated Fr. Ssekitte, noting that he is the seventh native Ugandan priest ordained within the Order. He said the ordination comes at a particularly significant time when the Franciscans are celebrating the Jubilee of St. Francis, marking 800 years since his death. “This year is very special for us, the Conventual Franciscans in Uganda, because we came from the Province of Krakow exactly twenty-five years ago. We are celebrating a Silver Jubilee,” Fr. Male said. “With this ordination, we are already entering the spirit of the Jubilee.” He recalled the Franciscan journey in Uganda, which began in Kasana, Luwero, before expanding to Matuga and later Munyonyo. He added that the Order is currently developing two new missions in Gulu Archdiocese and along the shores of Lake Victoria near Buyege Parish. Fr. Male noted that the Jubilee is not only a celebration but also a sign of maturity within the Franciscan mission in Uganda, encouraging native Ugandans to prepare to take on leadership roles. He echoed the words of St. Francis, saying, “The servants of God should above all be devoted to prayer and to living a holy life, because God does not need much great learning or wisdom, but rather our holy lives.” In his address, Archbishop Ssemogerere described Fr. Ssekitte as one of the fruits of the dedication and hard work of Fr. Marian Kajubi and the Franciscan missionaries. He recalled the early days of the Franciscan mission in remote areas, where language barriers posed serious challenges. “People complained and said they needed someone who could clearly understand and speak their language. Father Kajubi assured them that in a few years, they would have priests speaking the same language, because recruitment had begun in earnest,” the archbishop said. He congratulated the Franciscan Order for ordaining seven native priests in the last four years. Fr. Ssekitte has been assigned to the Friary of the Immaculate Conception of the Blessed Virgin Mary in Matuga. In his parting remarks, Archbishop Ssemogerere invited the faithful to gather at Kigungu on 17th February to commemorate the arrival of the first missionaries to Uganda—Brother Amans and Père Lourdel (Mapeera)—in 1879. After the Mass, guests were treated to lunch and entertainment. The Ssabakristu of Munyonyo, Mr. Muguluma, pledged, on behalf of the faithful, to support the newly ordained priest in his ministry. Fr. Paul Ssekitte is the son of the late Peter Musoke and Ms. Nabyonga Rebecca of Katooke, Wamala, in Jinja Kaloori Parish, within Kampala Archdiocese.
- [Pope Leo XIV Calls for Compassion in Message for World Day of the Sick](https://munyonyo-shrine.ug/pope-leo-xiv-calls-for-compassion-in-message-for-world-day-of-the-sick/): Pope Leo XIV has called on Christians to embrace compassion as a core expression of their faith in his message for the 34th World Day of the Sick, to be celebrated on 11 February in Chiclayo, Peru. The message was published on Tuesday, 20 January, and centres on the parable of the Good Samaritan as a powerful invitation to resist indifference and respond actively to human suffering.
- [St. Gyaviira Mobile Kabondo Begins 2026 with Quarterly Mass Animation Commitment](https://munyonyo-shrine.ug/st-gyaviira-mobile-kabondo-begins-2026-with-quarterly-mass-animation-commitment/): Members of St. Gyaviira Mobile Kabondo (Small Christian Community) have begun the year2026 on a strong and hopeful note, committing to animate one Sunday Mass every quarter.Guided by their leaders, the members animated the 11:00 a.m. Mass on Sunday, 18 January2026, at Munyonyo Basilica. They participated in the readings, petitions, offertory, andother liturgical ministries.In his homily, Fr. Mpiima reflected deeply on the words of John the Baptist in the Gospel:“Behold the Lamb of God, who takes away the sins of the world.” He explained theimportance of understanding Scripture within its proper context and encouraged thecongregation to join the Bible-sharing group as a way of growing in faith and knowledge ofthe Word.Father explained the meaning of the “Lamb of God” by drawing from Jewish culture, wherethe lamb played a central role in sacrifice and redemption. This background, he noted, helpsthe faithful better understand who Christ is for them today, Jesus as the true sacrificial Lambwho offers Himself for the salvation of the world.Fr. Mpiima further reflected on the words proclaimed during Mass: “Blessed are those calledto the supper of the Lamb.” He reminded the faithful that all are invited to this supper toreceive Christ Himself. “Even as sinners, we are welcomed by Jesus, who desires to heal andrestore us.”He explained that through the Mass, venial sins are forgiven and the faithful arestrengthened by God’s grace. However, he reminded the congregation that those consciousof mortal sin should first seek reconciliation through the Sacrament of Confession beforereceiving Holy Communion.After Mass, members of the Mobile Kabondo community held their first meeting of 2026,marking an important step in strengthening their unity. Members introduced themselves inorder to know one another better and to ease recognition outside the church in their day-to-day lives. The Kabondo brings together faithful from different parts of Kampala, livingoutside the jurisdiction of Munyonyo Parish.Key discussions focused on planning activities for 2026. The Shrine’s Pilgrims’ Guide andKabondo Nabavubuka, Ms Ntongo, shared insights on the Year of St. Francis, encouragingmembers to participate in its celebrations and related spiritual activities.A major resolution of the meeting was the formation of smaller groups based on areas ofresidence. These groups will help members pray together, especially through the HolyRosary in homes, support one another during sickness, challenges, and celebrations, andfoster a stronger sense of Christian community. Plans were also discussed for communalRosaries at the Grotto.
- [Bronze Bust of Fr. Simeon Lourdel Unveiled at Munyonyo Shrine](https://munyonyo-shrine.ug/bronze-bust-of-fr-simeon-lourdel-unveiled-at-munyonyo-shrine/): A bronze bust of Fr. Simeon Lourdel, popularly known as Fr. Mapeera, the first Catholic missionary in Uganda, has been unveiled at the Uganda Martyrs Shrine in Munyonyo.
- [Munyonyo Faithful Welcome 2026 in Prayer as Pope Leo XIV Closes the Jubilee Year of Hope](https://munyonyo-shrine.ug/munyonyo-faithful-welcome-2026-in-prayer-as-pope-leo-xiv-closes-the-jubilee-year-of-hope/): Munyonyo Faithful Welcome 2026 in Prayer as Pope Leo XIV Closes the Jubilee Year of Hope
- [Munyonyo Good Samaritan Ministry, Speke Resort, Bring Christmas Joy to Over 100 Children](https://munyonyo-shrine.ug/munyonyo-good-samaritan-ministry-speke-resort-bring-christmas-joy-to-over-100-children/): Munyonyo Good Samaritan Ministry, Speke Resort, Bring Christmas Joy to Over 100 Children
- [Munyonyo Shrine Hosts Fundraiser for 15-Metre Divine Mercy Jesus Statue](https://munyonyo-shrine.ug/munyonyo-shrine-hosts-fundraiser-for-15-metre-divine-mercy-jesus-statue-2/): Munyonyo Shrine Hosts Fundraiser for 15-Metre Divine Mercy Jesus Statue
- [Munyonyo Legionaries Gather for Year-End Reunion as Parish Celebrates the Immaculate Conception](https://munyonyo-shrine.ug/munyonyo-legionaries-gather-for-year-end-reunion-as-parish-celebrates-the-immaculate-conception/): The Legionaries of Uganda Martyrs Shrine, Munyonyo Minor Basilica, hosted the Our Lady of Mt. Carmel Curia Kansanga for their end-of-year reunion on Saturday, 6th December 2025.
- [Munyonyo Shrine Hosts Fundraiser for 15-Metre Divine Mercy Jesus Statue](https://munyonyo-shrine.ug/munyonyo-shrine-hosts-fundraiser-for-15-metre-divine-mercy-jesus-statue/): The Parish Priest and Executive of Uganda Martyrs Shrine Munyonyo Minor Basilica, together with the faithful of the parish, successfully held a fundraising event to support the construction of a 15-metre Divine Mercy Jesus statue, currently being fabricated in Rzeszów, Poland.
- [Munyonyo Martyrs Shrine Delegation Joins Ecumenical Commemoration of Bishop Hannington in Budimo](https://munyonyo-shrine.ug/munyonyo-martyrs-shrine-delegation-joins-ecumenical-commemoration-of-bishop-hannington-in-budimo/): The Vice Ssaabakristu of Munyonyo Martyrs Shrine, Ms Nambi Kate, together with the MunyonyoParish Executive and Council Secretary, Mr John Chrysostom Katongole, represented the Shrine Rectorand Parish Priest, Fr. Male, at an ecumenical commemoration held in memory of Anglican Bishop JamesHannington in Budimo, Busia District.The event, held on Sunday, 16 November 2025, honoured the historical decision taken at Munyonyo byKabaka Mwanga to kill all followers of Christ, both Catholic and Anglican. A statue at Munyonyodepicts Mubi-azaalwa, an Anglican, and Kalooli Lwanga, a Catholic, holding a rosary, being led toNamugongo, where they ultimately gave their lives. This enduring symbol of shared witness underpinsthe spirit of ecumenism reflected during the event.Retired Principal Judge of the High Court, Hon. Canon James Munange Ogoola, delivered reflections onthe origins of this ecumenical tradition. He recalled that during the Archbishop of Canterbury’s 2020visit to Uganda, the Anglican leader was received at Budimo by a Catholic priest. He also notednumerous visits to the site by Catholic Archbishops, bishops, priests and lay leaders, including Fr. Male,who in 2016 planted a “Unity Tree” at Budimo together with the resident Anglican priest. The tree,which has since branched into two, one representing the Anglican tradition and the other theCatholic—has become a powerful symbol of Christian unity.The Catholic head of laity from Munyonyo and the head of laity from Budimo also planted a second treeat the site, named the “Bulala Tree.”In 2015, during his visit to Munyonyo, Pope Francis joined leaders from various Christian traditions inUganda—including Anglicans, Orthodox, and Pentecostals—in watering seven seedlings sourced fromthe Unity Tree. These symbolic trees now stand across Uganda: at Nnamungoona (Orthodox), Gulu(Catholic), Namugongo (Catholic), Namugongo (Anglican), Paimol (Daudi Okelo and Gildo Irwa),Mucwini (Archbishop Janani Luwum), and at Budimo, which is expected to become the successor to theoriginal tree.Judge Ogoola further highlighted the heroic intercession of Mukasa Balikudembe, a Catholic who losthis life while attempting to protect Bishop Hannington. He emphasized the presence of senior religiousleaders at the event—including Catholic Archbishop Emmanuel Obbo (AJ) of Tororo and ArchbishopStephen Samuel Kaziimba Mugalu of the Church of Uganda—as an enduring sign of unity that shouldbe continually nurtured.He also extended appreciation to former Speaker of Parliament and current First Deputy Prime Ministerand Minister for East African Community Affairs, Rt. Hon. Rebecca Kadaga, for her dedicated effortstoward promoting Bishop Hannington’s legacy and supporting the development of Budimo.Describing Munyonyo and Budimo as “the twin sites of the Martyrs,” Ogoola thanked Fr. Male forsending a delegation to the commemoration. He invited all present to witness a significant milestonetoward transforming Budimo into “the Nnamugongo of the East,” marked by Archbishop KaziimbaMugalu’s laying of the foundation stone for the new Kazimba Mugalu Pavilion—envisioned to hostfuture pilgrimages and ecumenical events at the site.
- [“You Are Never Too Rich to Receive nor Too Poor to Give”- Munyonyo Parish Marks Day of the Poor](https://munyonyo-shrine.ug/you-are-never-too-rich-to-receive-nor-too-poor-to-give-munyonyo-parish-marks-day-of-the-poor/): “You Are Never Too Rich to Receive nor Too Poor to Give”- Munyonyo Parish Marks Day of the Poor
- [Pray for the Departed Faithful — You Are Their Hope](https://munyonyo-shrine.ug/pray-for-the-departed-faithful-you-are-their-hope/): The faithful have been urged to use the month of November to pray for the souls of their departed family members, friends, and community members.
- [“God of the Impossible, Let’s Do It Again”: Munyonyo Gears Up for the 2nd Edition of the Divine Mercy Encounter](https://munyonyo-shrine.ug/god-of-the-impossible-lets-do-it-again-munyonyo-gears-up-for-the-2nd-edition-of-the-divine-mercy-encounter/): The executive of Munyonyo Martyrs Shrine, together with Parish Priest Fr. Male, has organised a fundraiser dubbed The Divine Mercy Encounter – Edition 2 to raise funds for the construction of a 15-metre Statue of the Divine Mercy Jesus.
- [Nine Years of Grace: Munyonyo Parish Marks an Anniversary of Faith, Service, and Pilgrimage](https://munyonyo-shrine.ug/nine-years-of-grace-munyonyo-parish-marks-an-anniversary-of-faith-service-and-pilgrimage/): Uganda Martyrs Parish, Munyonyo, this week celebrated its 9th anniversary since its inauguration in 2016. The parish was officially inaugurated on 23rd October 2016 by the late Archbishop of Kampala, His Grace Dr Cyprian Kizito Lwanga, becoming the 64th Catholic parish in the Kampala Archdiocese.
- [Cana Fraternity Visits Munyonyo Parish to Promote Stronger Marriages and Families](https://munyonyo-shrine.ug/cana-fraternity-visits-munyonyo-parish-to-promote-stronger-marriages-and-families/): Our parish is honoured to host members of the Cana Fraternity, who are set to deliver talks at all Masses today, on the theme of marriage and family life.
- [Munyonyo Marks Feast of St. Faustina with Call for Spiritual Surrender](https://munyonyo-shrine.ug/munyonyo-marks-feast-of-st-faustina-with-call-for-spiritual-surrender/): Hundreds of faithful thronged the Uganda Martyrs Shrine, Munyonyo, on Sunday, October 5, 2025, to mark the Feast of St. Faustina Kowalska, the Apostle of Divine Mercy. In his homily, Fr. Raymond Kalanzi urged Christians to strengthen their faith, surrender to God’s will, and deepen their devotion to the Divine Mercy of Jesus Christ.
- [Munyonyo Martyrs Shrine to Install Bust of Uganda’s First Missionary, Lourdel Mapeera](https://munyonyo-shrine.ug/munyonyo-martyrs-shrine-to-install-bust-of-ugandas-first-missionary-lourdel-mapeera/): sculpture
- [New Project: Uganda Martyrs Shrine Munyonyo to Construct 14 Stations of the Cross](https://munyonyo-shrine.ug/new-project-uganda-martyrs-shrine-munyonyo-to-construct-14-stations-of-the-cross/): In a move to strengthen the spiritual journey of its pilgrims, the Uganda Martyrs Shrine Munyonyo has unveiled plans to construct 14 Stations of the Cross within its gardens. The initiative also includes the creation of new pathways for the Way of the Cross, complete with lighting.
- [Nurturing Faith and Fellowship: Teens’ Ministry at Munyonyo Martyrs Shrine Inspires Young Catholics](https://munyonyo-shrine.ug/nurturing-faith-and-fellowship-teens-ministry-at-munyonyo-martyrs-shrine-inspires-young-catholics/): Parents have been urged to bring their teenage sons and daughters to join the Munyonyo Martyrs Shrine Teens’ Ministry, which provides a vibrant space where young Catholics aged 12 to 17, along with slightly older youth, can deepen their faith while forging friendships through engaging activities.
- [Faithful Encouraged to Spread God’s Mercy Through Deeds, Words and Prayer](https://munyonyo-shrine.ug/faithful-encouraged-to-spread-gods-mercy-through-deeds-words-and-prayer/): Christians have been called to embrace their mission as “vessels of mercy,” serving as instruments through which God pours His compassion into a broken and hurting world.
- [Pope Leo XIV Canonises Two Saints: Carlo Acutis and Pier Giorgio Frassati](https://munyonyo-shrine.ug/pope-leo-xiv-canonises-two-saints-carlo-acutis-and-pier-giorgio-frassati/): Pope Leo XIV has today, September 7 2025 canonised two new saints of the Catholic Church: St. Carlo Acutis and St. Pier Giorgio Frassati. The solemn Mass of Canonisation took place at St. Peter’s Square in Rome.
- [Youth Urged to Join Sunday School Ministry at Munyonyo Catholic Shrine](https://munyonyo-shrine.ug/youth-urged-to-join-sunday-school-ministry-at-munyonyo-catholic-shrine/): YOUTH MINISTRY
- [Munyonyo Parish Targets Shs 10m for Ssabasumba Annual Appeal Fund(SAAFU)](https://munyonyo-shrine.ug/munyonyo-parish-targets-shs-10m-for-ssabasumba-annual-appeal-fundsaafu/): The faithful of Munyonyo have been called upon to generously support the Ssabasumba Annual Appeal Fund (SAAFU), an initiative established in 2007 by the late Archbishop of Kampala, His Grace Dr. Cyprian Kizito Lwanga, to sustain the mission and work of the Church within Kampala Archdiocese.
- [Franciscan Friars Set to Begin Construction at St. Anthony of Padua, Buwaya](https://munyonyo-shrine.ug/franciscan-friars-set-to-begin-construction-at-st-anthony-of-padua-buwaya/): “The idea of constructing the friary is so that the friars can begin the mission in Buwaya without commuting from Munyonyo. The parish hall will initially serve as a church,” said Fr. Male.
- [Franciscan Family in Uganda Grows as Three Friars Profess Solemn Vows in Munyonyo](https://munyonyo-shrine.ug/franciscan-family-in-uganda-grows-as-three-friars-profess-solemn-vows-in-munyonyo/): Franciscan Family in Uganda Grows as Three Friars Profess Solemn Vows in Munyonyo

## Pages
- [Collections All of Memorial Monument](https://munyonyo-shrine.ug/collections-all-of-memorial-monument/): BEATIFICATION
- [Bronze](https://munyonyo-shrine.ug/bronze/): News
- [historical bronze monument of Pioneer Catholic Missionary in Uganda; Fr. Simeon Lourdel (knowned as Mapeera).](https://munyonyo-shrine.ug/historical-bronze-monument-of-pioneer-catholic-missionary-in-uganda-fr-simeon-lourdel-knowned-as-mapeera/): Simeon Lourdel, affectionately known as Mapeera, stands as one of the most influential figures in the history of the Catholic Church in Uganda. Born on December 20, 1853, in Dury, France, he grew up in a humble farming family. Despite early setbacks in his formation, his determination to serve God never faded. He eventually joined the Missionaries of Africa and was ordained a priest in 1877, setting his sights on missionary work in Africa.
- [Our Lady Grotto](https://munyonyo-shrine.ug/our-lady-grotto/): The proposal for the Grotto emerged on in 2020.
- [FRANCISCAN FRIARS](https://munyonyo-shrine.ug/https-www-franciscans-ug/): Kampala – Munyonyo: St. Francis of Assisi Friary and Uganda Martyrs Shrine
- [Our Lady of the Angels Kindergarten Munyonyo](https://munyonyo-shrine.ug/our-lady-of-the-angels-kindergarten-munyonyo/): The school sits in the Munyonyo–Buziga area of Makindye Division in Kampala, near well-known local landmarks such as the Munyonyo Martyrs’ Shrine and the lakeshore neighborhoods.
- [St. Andrew’s Tomb](https://munyonyo-shrine.ug/st-andrews-tomb/): St. Andrew Kaggwa, executed on 26 May 1886 under the orders of King Mwanga II, was buried by early Christians in a simple grave at Munyonyo. His body, scattered during the persecution, made Munyonyo truly “land sprinkled with the blood of the Martyrs.”
- [Relics Chapel & St. Andrew’s Tomb](https://munyonyo-shrine.ug/uganda-martyrs-relics-chapel-st-andrews-tomb/): The Revelation of St. Andrew's Tomb 
- [Uganda Martyrs Basilica Munyonyo](https://munyonyo-shrine.ug/munyonyo-martyrs-minor-basilica/): Set on a serene 10-acre piece of land, Munyonyo Martyrs Basilica stands as a monumental symbol of faith, history, and architectural excellence in Uganda. The shrine marks the sacred site where St. Charles Lwanga baptized St. Kizito and other future martyrs before their fateful journey to Namugongo in 1886.
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- [Shrine](https://munyonyo-shrine.ug/shrine-2/): Martyrdom spot of St. Andrew Kaggwa, St. Denis SSebugwawo, and Mukasa Musa. Baptism place of St. Kizito, St. Gyavira Musoke Mayanja, St. Mbaga Tuzinde, St. Mugagga Lubowa all baptized secretly by St. Charles Lwanga on 26.05.1886
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- [WHO IS FERNANDO CARDINAL FILONI ?](https://munyonyo-shrine.ug/who-is-fernando-cardinal-filoni/): Fernado Filoni (born 15 April 1946) is a Cardinal of the Catholic Church and Prefect of the Congregation for the Evangelization of Peoples in the Roman Curia since his appointment by Pope Benedict XVI on May 10, 2011.Cardinal Filoni is an expert in Chinese affairs and on the Middle East.
- [MUNYONYO MARTYRS SHRINE HISTORY](https://munyonyo-shrine.ug/munyonyo-martyrs-shrine-history/): CHURCH WITH THE MOST UNIQUE DESIGN IN AFRICA
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- [Marriage and Wedding Guidelines at Munyonyo Martyrs Shrine](https://munyonyo-shrine.ug/marriage-and-wedding-guidelines-at-munyonyo-martyrs-shrine/): Marriage and Wedding Guidelines at Munyonyo Martyrs Shrine!
- [St Anthony Buwaya Project](https://munyonyo-shrine.ug/st-anthony-buwaya-project/): The Franciscan Friars of Munyonyo are embarking on a new mission: the construction of St. Anthony of Padua Mission in Buwaya Sub-Parish. This project responds to the growing needs of the faithful in Buwaya and will create a spiritual and community centre dedicated to St. Anthony of Padua.
- [PROPOSED DESIGN OF 15 METER-HIGH DIVINE MERCY JESUS STATUE](https://munyonyo-shrine.ug/proposed-design-of-15-meter-high-divine-mercy-jesus-statue/): The proposed design of the statue is inspired by the apparition of Jesus to St. Faustina Kowalska, the Apostle of Divine Mercy
- [DIVINE MERCY](https://munyonyo-shrine.ug/divine-mercy/): The Divine Mercy Chapel at the Munyonyo Martyrs Catholic Shrine was envisioned as a sacred place where pilgrims could encounter the boundless mercy of God through perpetual Eucharistic Adoration. Its story began as part of the shrine’s expansion project, following the groundbreaking of the basilica in 2015. The Franciscan Friars, entrusted with the care of this holy site, desired to create a quiet spiritual refuge that complements the historical memory of the Uganda Martyrs with a living devotion to Divine Mercy.
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- [St. Kizito](https://munyonyo-shrine.ug/st-kizito/): Mugagga and Kizito, and their fellow-page from the audience hall, Gyavira, all good-looking boys, were special objects of Kabaka Mwanga’s unwelcome attentions but, encouraged by their fellow Christians, had managed to stand firm against both blandishments and threats. Like his companions, the little Kizito, aged about fourteen and youngest of the martyrs, had no illusions about the danger of resisting his Kabaka’s evil desires. He was constantly beseeching Pere Lourdel to baptize him because, he said, the Kabaka would not think twice about putting him to death. The priest put him off, tel¬ling him that he was too young to know his own mind and also insufficiently instructed; but, refusing to be discouraged, the lad persisted with his entreaties. On one occasion he stayed the whole night at the mission, declaring that he would not leave until the date for his baptism was fixed. On another evening, Lourdel was only able to get rid of him by taking him in his arms and putting him out through the window. Finally, yielding to the boy’s importunities and moved by his obvious sincerity, Pere Lourdel promised to baptize him in a month’s time. Before the month was over, Kizito was both baptized and a martyr.
- [St. Joseph Mukasa Balikuddembe](https://munyonyo-shrine.ug/st-joseph-mukasa-balikuddembe/): The wife said: “When Joseph Mukasa had taken the king’s laundry out and Muzeeyi was left to attend to the sick king, the king spoke in a very low voice to Muzeeyi who immediately rushed out to Balikuddembe.
- [St. James Buuzaabalyawo](https://munyonyo-shrine.ug/st-james-buuzaabalyawo/): Martrys' HistorySt. James BuuzaabalyawoJames’ parentage and baptism
James Buuzabalyawo, one of Andrew Kaggwa’s converts, was the son of the royal bark-cloth maker, Sebikejje, of the Colubus-Monkey (Ngeye) Clan. Buuzabalyawo was the third of eight children and was born at Tabazimu in Mawokota County between 1856 and 1861. His eldest sister, Tagusenda, had been presented by their father to Kabaka Muteesa who had one child by her, the Princess Namukaabya.
Buuzabalyawo was brought up in the household of his royal niece and from there naturally entered the Kabaka’s service, first as a page and later as a bandsman and guard.
As a bandsman he came under the command of Andrew Kaggwa who taught him to play the big drum and also instructed him in the Catholic faith. He became Kaggwa’s chief assistant, not only as bandsman but also as teacher of the catechism. In this capacity he was often sent by Kaggwa, who had considerable influence over the young Prince Mwanga, to put the latter through his prayers and catechism. When after the accession of Mwanga, Kaggwa became Bandmaster-General, he took Buuzaabalyawo with him to Kigoowa but, though normally resident there, Buuzaabalyawo was frequently at Court, either on duty or paying visits to the Kabaka and his former companions amongst the pages. He was not baptized until the night after Joseph Mukasa’s death on 15 November 1885. Pere Giraud baptized him.
The suffering and death of St. James Buuzaabalyawo
At the hut of Andrew Kaggwa, Mwanga found only James Buuzabalyawo the bandsman, Andrew’s second-in-command. There was no need to ask whether James was a Christian. He had often, while Mwanga was still a Prince, attempted to put him through his catechism. James knelt before the royal visitor who merely pushed him over with his foot and ordered his arrest. The young man was promptly stripped of his clothing and taken off to prison.
It may have been Lutaaya’s (one of the executioners) request for the person of Bruno Serunkuuma, who was also in prison that reminded Mwanga of the man he had committed to prison the previous evening. He now sent for the prisoner. Buuzabalyawo, who seems to have been something of a wag, arrived at the Kabaka’s house at the double, as if he were expecting to receive some great favour, although he well knew what was in store for him. The story of this interview was recounted by Sabali, one of the executioners who was present.
‘Are you the chief of the Christians of Kigoowa?’ asked the Kabaka.
Mwanga knew very well that Andrew Kaggwa and none other was the leader of the Kigoowa Christians but, having got over the first flush of his rage, he was hoping to spare that stalwart friend and companion and ignore his religion, as he did that of Matthew Kisuule.
‘I am a Christian,’ replied Buuzabalyawo, ‘but the title of chief, which you graciously bestow, does not belong to me.’
Struck by his boldness and assurance, Mwanga turned to those about him. ‘This young man gives himself airs,’ he said. ‘To look at him, one would take him for the Mukwenda!’ Mukwenda was the title of the county chief of Ssingo, and a recent holder of that post had been a notorious popinjay.
Buuzabalyawo deliberately affected to misunderstand the Kabaka’s remark. He prostrated himself before the Kabaka and, placing his hands palm to palm, raised them and brought them down again with a sort of chopping action, diagonally, first from left to right and then from right to left-the traditional Kiganda way of showing gratitude,–exclaiming at the same time:
‘Thank you, Sire! Thank you so much for the great chieftainship that you are bestowing upon me.’
Mwanga pretended not to notice this piece of cheerful impertinence, and said:
‘This is the fellow that actually attempted to make a Christian of me. Take him away and kill him at once. I want to commence with him.’
‘Good-bye, then,’ said James, not a whit dismayed. ‘I’m off to Paradise to intercede with God for you.’ His words were greeted with laughter by the pagans present, who remarked, ‘These Christians must be mad, to talk like that.’ The martyr was tied up by the executioners, and led away through the court of the audience hall, where Lourdel was still waiting.
‘James passed close to me,’ wrote the priest. ‘His hands were tied together, and he had a rope round his neck. I lifted my hand to give him a last absolution and he answered by lifting his, bound as they were, to Heaven. He smiled and seemed to say to me, “Mapeera, why be sad? What I suffer now is little compared with the eternal happiness which you have taught me to look forward to”.’ James Buuzabalyawo was not executed at once, but taken to join the other Christians awaiting execution.
After reaching Namugongo and shortly before Christians were put onto the pyre, Mukaajanga gave each of them a small gourdful of plantain-wine (Mwenge), it being the custom of the Baganda to give plantain wine to everyone who is about to be put to death. James Buuzabalyawo, (probably in memory of his Master’s refusal on Calvary) refused to drink.
Looking at other Christians who had been separated from the group to be burnt, James Buuzabalyawo seemed to be especially concerned about Simeon Sebuta. ‘I know well,’ he said, ‘that the Kabaka is not going to have you burnt. You are to remain alone amidst the temptations and evils of the Court. I beseech you, Sebuta, never to think of denying your faith. See how happy we are to die for it. We are going to Heaven, my lad.’
In the following few minutes, Buuzaabalyawo and fellow Christians were tied alive in reeds and put onto the pyre, which was lit from the bottom and Christians burnt to ashes.
- [St. Gyaviira](https://munyonyo-shrine.ug/st-gyaviira/): Martrys' HistorySt. GyaviiraGyaviira’s parentage and amazing conversion to Catholicism
His father was Ssemalago Mubiru of the Lung-fish (Mmamba) clan. Ssemalago was an important chief who was in charge of keeping King Ssuuna II’s umbilical cord. He was also a very great friend of the king. He had assigned him another responsibility of keeping the shrine and act as priest to god Mayanja. Mayanja was a leopard that was thought to be tamed at Ssemalago’s home, staying in his house. People simply believed that the leopard was there but they never saw it. Whenever they were passing by Mubiru’s enclosure, they had a custom of uprooting some grass and throwing it at the enclosure saying:
“My friend Mayanja, don’t harm me, allow me to go safely.”
At the time of the arrival of Fr. Lourdel (Mapeera) and Bro. Amans this shrine was famous in the area and around Kampala. The missionaries also went there to prove the reality, but could not see the leopard.
When Ssemalago Mubiru was communicating with god Mayanja, he used to rumble and roar exactly like a leopard. Perhaps that is why he had convinced people that he was keeping a tamed leopard. Remember that witchcraft was being practiced in total darkness and in extreme intimidation and fear. Thus it was very difficult to make out whether the rumbling and roaring was from an animal or from a person. People automatically believed that it was a real leopard, but in reality Ssemalago was not keeping a live leopard in his home.
Ssemalago was a polygamist with about 50 wives and had about 100 children. Musoke Gyaviira was a smart, intelligent, obedient, hard working and well-behaved boy. That is why his father singled him out, though young as he was, about 15 years of age, and privately prepared him to be his successor. He had secretly trained him in the art of witchcraft. The boy learnt very well almost all the skills and tricks of witchcraft even to the extent of rumbling and roaring like a leopard. That is why his father, Ssemalago gave him a second name “MAYANJA” (the name of the god to whom in future he would be a priest).
Ssemalago had amassed a lot of wealth: cattle, goats, sheep, chicken, money, bundles of bark-clothes etc. from people who used to go to him for treatment of various diseases, for fortune-telling, and for finding solutions to their problems etc. From among the people that went to him, if he fell for a girl or woman, he would tell her that the god Mayanja had selected her for a certain purpose and therefore she had to stay at the shrine and serve the god. There would not be any argument about such a proposal, otherwise some disastrous calamity would befall the whole family from which she comes. That is how Ssemalago and his like managed to marry so many wives, in Mubiru’s case, 50 wives without paying any dowry.
When King Mwanga ascended to the throne he demanded handsome, well-behaved and smart good boys from his chiefs to serve him as pages. Ssemalago was perplexed. He did not want to lose Musoke Mayanja who was to succeed him. His three elder sons in line were not qualifying. He did not have much trust in the eldest son, Mayanja the elder and as regards the following two: Jemera and Sinnagabula, he had not yet made close scrutiny about them. He had fear that if he sent to the king any of the three, the boy would misbehave and cause trouble for him and for the whole family. Consequently Musoke Mayanja came out as the only boy qualifying for the post of page-boy so as to give a good name to the family and through whom he would expect promotion to a higher post.
Musoke Mayanja aged 15, was then taken by his own father Ssemalago Mubiru to King Mwanga’s palace at Mmengo in 1884. Most of the pages, except Charles Lwanga who was the head of all the pages, were afraid of him at first and hardly associated with the new page. This was due to the fact that he was closely connected with the famous witchcraft shrine of god Mayanja at his home. Thus they nicknamed him “GYAVIIRA,” which meant, “The place where he comes from is feared.” Gyaviira’s place of origin was Seguku about eight miles along the Kampala-Entebbe road.
But Charles Lwanga and the catholic pages were very friendly to him.
Charles Lwanga soon started teaching Musoke Mayanja Gyaviira the catholic religion. The boy was interested mainly due to the friendly atmosphere he enjoyed with Lwanga and his fellow catholic pages. Lwanga explained to Gyaviira that witchcraft with all its connections was based on mere deceit and it was against God our Creator and Redeemer who ransomed us by his own blood on the cross. Witchcraft and all the like, Lwanga went on, are useless and had to be totally abandoned. He revealed to the boy how he himself (Lwanga) had been longing for a very long time to be a priest to god Mukasa and how he totally abandoned it.
At first this catholic teaching was extremely strange and difficult to Musoke Gyaviira. To abandon a life he was used to, a life that had gone far into his blood right from childhood was next to impossible!
But surprisingly, as time went on he gradually understood and appreciated the new dogma to the extent of deciding and resolving to totally abandon witchcraft in preference to the catholic religion. He became so determined that nothing could reverse his decision, be it death.
Eventually Ssemalago Mubiru and the whole family learnt of Musoke Mayanja’s decision. This decision almost drove Ssemalago crazy and he became confused.
Shaking with rage, he went to the palace and ordered his son to choose between two alternatives: either to immediately abandon the new foreign religion of the white men and return to the traditional religion of his ancestors, or to be treated as an out-cast of the clan if he clung to the foreign religion.
Musoke Mayanja Gyaviira put himself entirely into the hands of God and made a final decision: to be an outcast of his clan rather than abandon God who created him and who died for him. Gyaviira therefore, collected all the articles connected with witchcraft he had come with to the palace as a means of protection and promotion and took all the stuff to Lwanga. They both, after praying, burnt up everything leaving nothing connected with witchcraft.
On learning of what Musoke Mayanja had done, his father and other members of the clan cursed the boy and treated him as an outcast of the clan.
There were mainly three reasons why Musoke Mayanja Gyaviira converted to Catholicism:
(i) The good examples and friendship manifested by the catholic pages and their leaders, namely, Charles Lwanga, Joseph Balikuddembe and others.
(ii) Prayers by the pages, Lwanga, Balikuddembe and the rest.
(iii) Charles Lwanga had a convincing language and an attractive character. The death of St. Gyaviira
The martyr Gyavira Musoke was born and brought up at Segguku, but which of the fifty women was his mother is not known.
At Court, Gyavira soon became attracted to the Catholic religion, to which so many of his companions in the court of the audience hall belonged, and became a fervent catechumen under the guidance of Charles Lwanga and Joseph Mukasa. Being small for his age, about fifteen, of slight build, dark colouring and handsome features, he soon attracted the unwelcome attentions of Kabaka Mwanga. However, encouraged by the words and example of so many of his companions, Gyavira remained firm and, with courage remarkable in one so young, persistently rejected the shameful proposals of his lord and master.
On the fateful day, 26th May 1886, Gyaviira was one of the martyrs condemned to death by King Mwanga II because of their religion.
When he was burnt alive at Namugongo, on 3 June 1886, Gyavira was no more than seventeen years of age.
- [St. Gonzaga Gonza](https://munyonyo-shrine.ug/st-gonzaga-gonza/): Martrys' HistorySt. Gonzaga GonzaThe capture of Gonzaga Gonza and his arrival in Kabaka’s palace
Another foreign page, Gonzaga Gonza, was a Musoga, who, like his fellow-countryman Matthias Kalemba, had been seized and carried off as a slave by a raiding party of Baganda. His original name is unknown, the name Gonza having been given to him because he was captured from a Musoga chief of that name who belonged to the Lion Clan and lived in Bulamogi County.
Gonza was first in the service of one Tegusaaga who started as a palace firewood-cutter and rose to the rank of corporal of the guard. By Tegusaaga, Gonza was presented to Kabaka Muteesa who employed him in the private section of the royal enclosure. Here he lived in quarters known as the House of Eunuchs, the occupants of which had the duty of delivering supplies, such as firewood and salt, to the houses occupied by the Kabaka’s women. Menya, another Musoga, was in charge of this section, assisted by Namulabira, and it was these two who first taught Gonza the Catholic prayers, which they had written on the back of a wooden tablet inscribed with Muslim prayers in Arabic.
The outbreak of plague which, no respecter of persons, carried off one of the Kabaka’s women in February 1881, drove the Court from Rubaga back to the old site at Nabulagala and thus put the three friends in close proximity to the new Catholic mission buildings at Kasubi.
Gonza was one of the pages of Muteesa recalled into the royal service by Kabaka Mwanga. He was then posted to the court of the great audience hall where he served under Charles Lwanga. He was not baptized until after the martyrdom of Joseph Mukasa, when he received the sacrament from Pere Lourdel and with it the name Gonzaga, obviously suggested by his own name Gonza. He was about twenty-four years old at the time of his death on the road to Namugongo. Gonzaga Gonza defects from Islam to Catholicism and lives to it At the arrival of the Catholic Missionaries in Uganda in February 1879 Gonza (Ngonzabato: I love children) a page in King Muteesa’s palace was undergoing Islamic instructions.
It was Wednesday 1st September 1879 when King Muteesa I left Lubaga pa1ace because of the outbreak of plague and went to Kikandwa (Nabulagala).
This put the three friends in close proximity to the new Catholic mission buildings at Kasubi. Muteesa returned to Lubaga in June 1880. It was during that period that Gonza converted to Catholicism.
During the time of his conversion he was living in one house with two of his friends, namely; Menya and Namulabira. Their group leader was Menya who converted to Catholicism first followed by Namulabira and finally by Gonza. They were all Basoga by tribe.
At the beginning of 1881 a plague ravaged many parts of Buganda, Kampala area and the palace in particular; soon their leader, Menya, fell victim. On Wednesday 20th April 1881 Namulabira went to the Catholic Missionaries at Lubya for medicine to save Menya’s life. The missionaries themselves wanted to go to the patient but they were not allowed to enter into the palace to visit the sick man and to baptize him. Instead Namulabira was given the drugs with instructions to treat the patient and to baptize him. The next day, 21st April 1881, Menya passed away.
After the death of Menya, the two young men (Gonza and Namulabira) remained in the house. One month later Namulabira was falsely accused of having a love affair with Nankya, one of the king’s wives.
Nankya was also a member of the Bakojja. This was a group of women spying on the boys and men who were befriending the King’s wives. The Bakojja group used to search into the houses at night so as to finding out the culprits who were disturbing the king’s wives.
Another member of Bakojja and Nankya both fell in love with one of the pages and their encounter resulted into a bitter rival between the two women. In the meantime, Nankya’s rival tried to entice Namulabira into a love affair with her. But Namulabira totally refused. The woman got annoyed and falsely accused Namulabira of being in love with Nankya to the king.
The king got very annoyed and said “They are both despising me, they are guilty and they deserve a severe punishment.” He ordered the executioners to punish them for adultery. One leg of Namulabira was tied up to the adjacent leg of Nankya and the legs were burnt from foot to ankle after which the two were taken to prison. Nankya was taken to Mpinga’s prison (the gate-keeper). The burns of Nankya were more severe than those of Namulabira and consequently took longer to heal.
Gonza visited Mabuzi’s prison where they had imprisoned his friend Namulabira. He was very much disappointed at the prison’s condition, particularly the poor feeding. Namulabira was still undergoing his religious instructions and Gonza envisaged that the prison sentence would become a great hinderance to his instructions. He therefore resolved to try to solve both predicaments, i.e. Namulabira’s catechetical attendance and the poor feeding of the prisoners at Mabuzi’s prison almost concurrently. He, therefore, went to Mabuzi and begged him for; (a) permission to be imprisoned instead of Namulabira whenever the latter was due to go to the mission for religious instructions and (b) to prepare some food for the prisoners in whatever way he could.
Mabuzi willingly accepted the proposals, but made sure that during the time Gonza stayed in prison in the place of Namulabira, he was severely punished in many various ways so as to make him give up his stand-in idea. On the contrary, despite all the tortures, abuses etc, Gonza became more and more determined on his decision. He was happy to suffer for Christ and to enable Namulabira attend his religious instructions.
On returning from the Mission Namulabira would continue with his sentence as a prisoner while Gonza got released. Then Gonza would embark on the task of preparing food for the prisoners, a job that was looked upon as degrading and left only to women. But he did it satisfactorily and happily. He convinced some of his friends, like Louis Gaayiiya, of the importance of the job and they agreed to assist him. They took the food to the prisoners almost daily. The prisoners were happy and felt relieved of many of their problems.
In addition, Gonza and a few of his friends had to go round and fund-raise money for ransom for to rescue their friend Namulabira from prison. They raised the ransom secretly and from a few Catholics. Thus the prisoner stayed rather long in prison while waiting for the required big amount of ransom including some other property.
The brutal slaughter of Gonzaga Gonza
After the condemnation, Christians had to be taken to Namugongo and be burnt to death, and on their way from Munyonyo, where the cruel judgment was passed, prisoners p first wet to Mmengo.
The Musoga page, Gonzaga Gonza, formed part of the cortege which left Mmengo for Namugongo on the morning of Thursday, 27 May but, in spite of his effort to keep up with his companions, he soon fell behind the rest of the party. Like some of his fellow victims, he had spent the night in chains; but in his case the chains around his legs had been fixed so tightly that, during the night, the flesh had swollen around them, and it was found impossible to unhook them in the morning. He had to set out on the ten mile journey with the chains biting into his flesh, and could only drag himself along slowly, every step an agony.Before long, raw wounds encircled his legs and blood trickled to the ground. Although the fierce sun and the flies, attracted by the scent of blood, contri¬buted to his sufferings, Gonza displayed an almost unbelievable heroism in struggling along after his fellows for over seven miles. Finally, in sight of Lubaawo hamlet, at a spot where three roads met, he collapsed.
The custom of butchering one prisoner at each road junction was highly respected in Buganda culture, and was probably not unknown to the martyr. It may well have been this knowledge, as much as sheer physical exhaustion that made the gallant youth fall to the ground at this spot and wait for the stroke that would release him from his agony. It came from the spears of the executioners or, according to one report, from that of Mukaajanga who had waited there for the laggard. One of the executioners later paid tribute to the courage displayed by this young man of twenty-four. ‘That boy,’ he said, ‘was very brave, he did not show any signs of fear.’
It seems that the martyr’s body was not hacked to pieces, like those of Ngondwe and Bazzekuketta. Sotieri Zibalaba of Gayaza claimed to have seen Gonza’s body lying on the road, two or three days after his death. The head had been severed from the trunk and decomposition had set in: Kamyuka, on the way back from Namugongo a week after Gonzaga’s death, saw only the martyr’s hair on the road. Gonzaga Gonza died about noon on Thursday, 27 May.
“Next morning, they took us back to the capital. … On Lubaawo Hill, they pointed to locks of hair lying about on the road, saying, ‘That hair belonged to your friend Gonza.’ We saw nothing but his hair, for the vultures had already eaten all the flesh from the corpse. Gonza had let his hair grow because we were not allowed to have our hair cut while we were at Munyonyo,” narrated Kamyuka
- [St. Charles Lwanga](https://munyonyo-shrine.ug/st-charles-lwanga/): It was not only the Protestants that hoped to wean this outstand¬ing young man from his allegiance to the Catholic Faith. Kabaka Mwanga, during this period, tried hard to persuade him to leave the white men and their religion alone, but Charles remained firm and, in spite of prohibitions and threats, managed from time to time to go to Mass and receive instruction at the mission.
- [St. Athanasius Bazzekutta](https://munyonyo-shrine.ug/st-anthanasius-bazzekutta/): Martrys' HistorySt. Athanasius BazzekuttaBazzekuketta’s early life and how he joined Christianity
Bazzekuketta, another page who served both Muteesa and Mwanga was the second of the eleven children of Kafeero Kabalu Sebaggala of the Monkey (Nkima) clan and Namukwaya of the Buffalo (Mbogo) clan. Bazzekuketta is first heard of as belonging to the household of Sembuzzi, the chief chosen by Stanley to command his escort on his journey through Bunyoro, the same who later deserted and ab¬sconded with one hundred and eighty pounds of beads. He was known as Sembuzzi’s brother-in-law although actually a nephew-in-law, one of Sembuzzi’s wives, Namuddu, a sister of Ddumba, being his aunt. The name Bazzekuketta, which means they-have-come-to-see-whether- their-brother-in -law- treats-them-well-or-ill, was given him when he first joined Sembuzzi’s household; there is no information about his original name, nor any certainty about the place of his birth.
It was while he was still at Sembuzzi’s that Bazzekuketta caught the small-pox that left its scars upon his face and, in the throes, of the sickness, was approached by Raphael Sembuya, one of his companions, with the suggestion that baptism was the only remedy for his illness. He agreed to be baptized and was taught the Sign of the Cross and other prayers but not then given the sacrament, as he began to mend. This incident illustrates the charity shown by these early Baganda Christians and their zeal for sharing the good-tidings with others. It also provides an object-lesson for the complacent Christian who considers his religion to be a purely private and personal matter between himself and God.
After his recovery, Bazzekuketta persevered with the study of the Catholic religion and, on entering the Kabaka’s service, evidently in a humble capacity because he was nicknamed Bisasiro (Rubbish) by his companions, he found there able instructors in Joseph Mukasa, Jean-Marie Muzeeyi and, later, Charles Lwanga. He could also often be found sitting at the feet of Andrew Kaggwa in the latter’s compound at Nateete and, later, at Kigoowa.
Bazzekuketta, who was about twenty at the time of his martyrdom, was one of Muteesa’s pages re-appointed by Kabaka Mwanga. He was then put in charge of the Kabaka’s ceremonial robes and ornaments, to keep them clean and polished, and also had the duty of polishing the palace mirrors. Mwanga appoints Bazzekuketta his treasurer
Bazzekuketta was one of the pages served King Muteesa I and later reappointed by King Mwanga after the death of Muteesa. He was a clean, orderly, faithful and obedient young man of about twenty years of age.
Because of his sleekness, he was selected to be in charge of the king’s ceremonial robes and ornaments. Athanasius was chosen to be in charge of the king’s treasury of money and ivory, in spite of the fact that he was still young.
It is crystal clear that Athanasius’ trustworthiness was so great that it drew the king’s confidence in him to the extent of entrusting his treasury and other property with this young man. The heroism and death of Bazzekuketta
Immediately after his condemnation by the Kabaka, while being led to the executioners’ quarters for detention, he had remarked, ‘So you want us to bite through the stocks (i.e. keep us in prison)? Are you not going to kill us? We are the Kabaka’s meat. Take us away and kill us at once!’
‘This fellow talks as if he longs for death,’ said one of the executioners, hitting him with a stick.
When taken out of prison at Munyonyo, Bazzekuketta again objected to the delay: ‘The Kabaka ordered you to put us to death. Where are you taking us? Why don’t you kill us here?’
Perhaps the sight of Ngondwe’s blood, which Denis Kamyuka says they saw on the road, encouraged the youth to hope that he could at last goad the executioners into granting him the martyr’s crown, for at Ttaka Jjunge, near the residence of Kulekaana, he stopped and sat himself down on the road, exclaiming, ‘I am not going to walk after death all the way to Namugongo. Kill me here!’
The guards laid about him with sticks until he said, ‘Very well!
You can stop beating me. I will march. I was only thinking that you would kill me here.’
The prisoners reached Mengo late in the evening, and were lodged for the night in the executioners’ encampment.
In the morning, the executioners informed them that they intended putting one of them to death at the near-by execution- site, where Joseph Mukasa had met his death some six months earlier. Immediately, Athanasius Bazzekuketta, still thirsting for martyrdom, volunteered. ‘Take me!’ he exclaimed. Mukaajanga, who had been informed of the youth’s behaviour on the previous evening, gave his assent. ‘Since he has given you trouble,’ he said to his assistants, ‘go and kill him at once. Later on the Kabaka might remember (i.e. pardon) him.’
Athanasius was promptly taken to the spot at the foot of Mmengo Hill, just at the back of the present Nakivubo Stadium, and there hacked to pieces, his executioners chanting, as they went about their task, ‘The gods of Kampala will rejoice’. Thus died the fifth of the Blessed Martyrs of Uganda, on the morning of 27 May 1886, aged about twenty.
Having butchered the gallant Bazzekuketta and granted him the martyr’s crown which he had craved with such holy impatience, the group of executioners returned to their other victims and gleefully told them what they had done. ‘The Christians,’ they said, ‘are getting what they deserve; they are simply asking for death.’ Far from being dismayed by the gruesome recital, their prisoners said to one another, ‘Our friend Athanasius has proved his courage; he did not shrink from laying down his life in God’s cause. Let us be brave like him!’ The cortege was then assembled and, shortly after, set out on what was to be for most of the prisoners their last journey on earth, the journey to Namugongo.
- [St. Anatole Kiriggwajjo](https://munyonyo-shrine.ug/st-anatole-kiriggwajjo/): Martrys' HistorySt. Anatole KiriggwajjoAnatoli’s origin and conversion to Catholicism
Anatole Kiriggwajjo was a Munyoro. Although it is not known how he came to Buganda, it is safe to assume that, like the other two Banyoro martyrs, Kaggwa and Mukasa Ludigo, he had been captured by a raiding party and brought to Buganda as a slave. He is known to have been in the service of Kisomose, a former Chancellor of Muteesa, who was deposed after arousing the enmity of the Queen Mother by his rejection of her amorous advances. Kisomose had already been degraded and relegated to a small sub-chieftainship before the arrival of Speke and Grant in 1862, so it must have been much later that, possibly with an eye to regaining the royal favour, he presented to the Kabaka his Munyoro slave-boy, Kiriggwajjo.
Muteesa employed the lad in his own private apartments until the end of his reign, and it was during this period of service that Kiriggwajjo first put himself under instruction. After the departure of the priests, he continued his study of the Catholic religion under the guidance of Joseph Mukasa and John Mary Muzeeyi.
On the death of a Kabaka, all his servants were automatically out of employment, although they could be re-appointed by his successor. Kiriggwajjo, therefore, left the Court on the death of his master and attached himself to Andrew Kaggwa, his fellow-countryman. How¬ever, like so many of Muteesa’s pages, he had been on familiar and friendly terms with the young Prince Mwanga, by whom he was recalled to serve in the court of the audience hall, although he did not again take up residence in the royal enclosure. A little later, the young Kabaka singled him out for promotion to a post of importance at court but, as this post exposed the holder to considerable moral danger, Kiriggwajjo firmly refused to accept it and, in so doing, seriously offended Mwanga.
It seems likely that the position offered was one that entailed close attendance upon the many royal prin¬cesses who, forbidden to marry and starved of male society, were liable to use all their wiles, and even employ force, to seduce any male whose duties brought him into the women’s part of the enclosure.
One witness estimates this martyr’s age as sixteen, and another as twenty at the time of his death, but, as he seems to have served Kabaka Muteesa for a number of years before the latter’s death in 1884, it seems probable that he was somewhat older even than twenty. Anatoli refuses to care for King’s wives to save his chastity
Kiriggwajjo, a young man of about 20 years of age, was a Munyoro from Kyaka in Toro. He was a skilled hunter, a herdsman, an obedient, pius and well behaved person. King Mwanga had much trust in the Catholics and was confident that they would not mess up with his wives. One day the king called up Anatoli Kiriggwajjo and entrusted him with a special and big responsibility but a delicate and tempting post to one’s Christian faith. This was the responsibility of caring for the king’s wives in their different and various needs. Some of his responsibilities entailed him to do the following:
(a) To care for the cleanliness of the houses of the king’s wives both inside and outside, including the sleeping rooms.
(b) To be an errand boy or a messenger of the king’s wives.
(c) To be a catering official for commodities such as salt, sauce, food etc, that were out of reach of the king’s wives etc.
Kiriggwajjo knew very well the difficult problems and challenges his fellow catholic palace officials, namely Joseph Mukasa and John Mary Muzeeyi often encountered within the inner king’s enclosure concerning their virtue of chastity, at the hands of many of the indecent princesses, king’s wives and other women. These women were using tactful sexual ensnares to win men and indulge into sexuality. Mukasa and Muzeeyi fought bravely and managed to stand firm against those difficult temptations and they never violated their virtue of chastity.
When Kiriggwajjo pondered over all that, he got scared and felt unable to manage such a situation without violating his virtue of chastity that he treasured so much. Anatoli felt that accepting the post would automatically force him to violate his chastity. On the other hand, declining the post, i.e. (Kukuba Kabaka Obwami) tantamounted to loosing his life. Thus he had to choose between the two alternatives. Kiriggwajjo firmly preferred to decline the post and lose his life to accepting the post and save his life.
Therefore, he decided to go to the king and tell him of his decision. Kiriggwajjo went to King Mwanga, respectively and humbly prostrated himself before him according to the Kiganda custom and rising to a kneeling position, he bravely spoke to the king in an audible but gentle voice: “Your Majesty, I am very grateful to you for the post you gave me. But Your Majesty, I am unable to take over that post.”
After telling the king his decision, Anatoli remained kneeling waiting for his death sentence from King Mwanga followed by an order to the executioners to kill him:
The king was visibly disappointed and annoyed. He stared at Kiriggwajjo and fuming with rage just marched off. Poor Kiriggwajjo remained in that kneeling position for about 5 minutes waiting in fear for a counter deadly action from the king. When he noticed that the king had neither said nor done anything to him, he moved away to carry on other king’s duties which he was supposed to do at that time.
Rev. Fr. Thoonen in his book “BLACK MARTYRS”, (Pg. 183) clearly informs us of what happened to Kiriggwajjo on Wednesday 26th May 1886. He tells us that when Charles Lwanga and other Christian pages entered the court before getting their death sentence, Fr. Lourdel overheard the king rebuking Anatoli Kiriggwajjo in a harsh and cruel voice ordering the executioners to “take that Munyoro (Anatoli) to Namugongo and burn him to death”. This was partly because Kiriggwajjo had previously declined the post offered to him by the king in preference to his virtue of chastity.
The death of St. Anatoli Kiriggwajjo
When King Mwanga wanted to have the Christians put to death, he called his Chancellor and chiefs to seek their opinion. Satisfied with the subservience of his chiefs, Mwanga gave orders for all the pages to be assembled and brought before him; com¬manded the attendance of Mukaajanga and his assistant executioners; and appointed Mbugano as royal legate, with powers to seize and plunder Christians in the villages away from Munyonyo.
While waiting for the pages to assemble, Mwanga seems to have found it necessary to find a whetstone for his anger, and picked upon Anatole Kiriggwajjo for the purpose. This Munyoro page, it will be remembered, had refused promotion to a position of importance in the private part of the Palace because of the moral danger associated with it, and by his refusal had offended the young Kabaka.
Although Mwanga had not made much of it at the time, the offence rankled. Now he sent for the young man to upbraid him and abuse him and, when he had finally worked himself up to a satisfactory pitch of fury, to commit him to prison, where he would shortly be joined by his fellow Christians.
From prison, Anatoli was joined to his fellow Christians on their last journey to Namugongo where they were burnt to alive on Thursday 3rd June 1886 (Ascension Day).
- [St. Ambrose Kibuuka Katikamu](https://munyonyo-shrine.ug/st-ambrose-kibuuka-katikamu/): Martrys' HistorySt. Ambrose Kibuuka KatikamuKibuuka’s parentage, baptism and death
Ambrose Kibuuka Katikamu was born in Ssingo County, at Butuzzaliiso (Bunyiga). His mother was Ampera, and his father, Kisuule, was a former official drum-beater to the Kabaka.
Kibuuka’s birth must have been hailed with great joy, because he was the first male child to survive. His father, who was advanced in years and had no less than thirty daughters, had almost given up hope of a son and heir.
Ambrose Kibuuka belonged to the Scaly Ant-eater (Lugave) Clan, and was eighteen at the time of his death at Namugongo.
After the martyrdom of Joseph Mukasa, when it seemed likely that other Christians too might, at any moment, be called upon to lay down their lives for their religion, Kibuuka, together with other pages, stole by night to the Catholic mission to ask for immediate baptism.
Kiwanuka and Kibuuka were baptized by Pere Lourdel on the night of 16 November 1885, receiving the names Achilles and Ambrose respectively.
After his baptism, Ambrose Kibuuka, quite convinced that the martyr’s crown would soon be his, begged leave of absence and went to bid farewell to his parents. He firmly resisted all their entreaties to abandon the religion that placed him in such peril, and returned to his post to await his fate, which didn’t take long.
After the condemnation to death of the Christians on 26th May 1886, Kibuuka is one of the 13 martyrs taken and burnt alive in the Namugongo furnace on Thursday, 3rd June 1886 (Ascension Day).
- [St. Achilles Kiwanuka](https://munyonyo-shrine.ug/st-achilles-kiwanuka/): Martrys' HistorySt. Achilles KiwanukaHighlights
Status: Saint
Age: 17 years
Tribe: Muganda
Place of origin: Ssingo
Occupation: Page of audience hall
Baptism Date: 16/11/1886
Baptised By: Pere Lourdel
Martyrdom Date: 03/06/1886
Martyrdom Place: Namugongo,
Manner of martyrdom: Burnt to death
Virtues:
Patronages: Clerks, Press, Journalists and Writers
Special Prayer: St. Achilles Kiwanuka, who for the sake of Christ detested vain superstitious practices; obtain for us holy hatred of superstitious practices. Achilles Kiwanuka’s parentage and how he entered the palace
Achilles Kiwanuka belonged to the Scaly Ant-eater (Lugave) Clan, and he was 17 years of age at the time of his death at Namugongo.
Kiwanuka was born at Lulagala in Ssingo County. His father was Kyazze, the son of a former Chancellor and the Martyr’s mother was Nassaza Talidda of the Civet-cat (Ffumbe) clan.
As he grew up, Kiwanuka first entered the service of the county chief, but later became a dependant of Ssaabakaaki, the man who presented him at Court on the accession of Mwanga.
Achilles Kiwanuka entered the royal service at about the same time with Ambrose Kibuuka, the martyr, together with a fellow clansman named Lubinga, and were posted to the court of the great audience hall. It was Lubinga who persuaded them to burn the amulets with which their parents had provided them and to place themselves under instruction in the Catholic faith.
The old Kyazze, Kiwanuka’s father, was very upset when the three friends paid him a visit and on enquiring about their amulets learned that they had abandoned their pagan beliefs. He determined to prevent his son and kinsmen from returning to the surroundings in which they had acquired such subversive ideas. The three lads, however, equally determined to continue with their instructions in their new-found faith, escaped his vigilance and returned to Court.
After the martyrdom of Joseph Mukasa, when it seemed likely that they too might, at any moment, be called upon to lay down their lives for their religion, Kiwanuka, together with other pages, stole by night to the Catholic mission to ask for immediate baptism. They were baptized by Pere Lourdel on the night of 16 November 1885, receiving the name Achilles.
Typical of the sentiments of the martyrs during their journey to Namugongo are those expressed by the seventeen-year-old Achilles Kiwanuka to his companion Weerabe: ‘As for me, they may kill me, but I will not renounce my religion!’
Achilles Kiwanuka was burnt alive in the Namugongo fires with other Martyrs on the afternoon of June 3, 1886.
Achilles Kiwanuka is the patron of Clerks, Press, Journalists and Writers. Achilles Kiwanuka’s early life and how he became a Christian
Kiwanuka’s father, Kyazze, the son of a former Chancellor, held a post under the chief of Ssingo County, and it was at Lulagala in that county that the martyr was born. His mother was Nassaza Talidda of the Civet-cat (Fumbe) Clan. As he grew up, Kiwanuka first entered the service of the county chief, but later became a depen¬dant of Ssaabakaaki, the man who presented him at Court on the accession of Mwanga.
Kiwanuka and Ambrose Kibuuka, the martyr entered the royal service at about the same time, together with a fellow clansman named Lubinga, and were posted to the court of the great audience hall. It was Lubinga who persuaded them to burn the amulets with which their parents had provided them and to place themselves under instruction in the Catholic faith. The old Kyazze, Kiwanuka’s father, was very upset when the three friends paid him a visit and on enquiring about their amulets learned that they had abandoned their pagan beliefs. He determined to prevent his son and kinsmen from returning to the surroundings in which they had acquired such subversive ideas. The three lads, however, equally determined to continue with their instructions in their new-found faith, escaped his vigilance and returned to Court.
After the martyrdom of Joseph Mukasa, when it seemed likely that they too might, at any moment, be called upon to lay down their lives for their religion, Kiwanuka and Kibuuka, together with other pages, stole by night to the Catholic mission to ask for immediate baptism. They were baptized by Pere Lourdel on the night of 16 November 1885, receiving the names Achilles and Ambrose respectively.
- [Other Uganda Martyrs](https://munyonyo-shrine.ug/other-uganda-martyrs/): Bl. Irwa Jildo Bl. Okello Daudi St. Achilles Kiwanuka St. Adolphus Mukasa Ludigo St. Ambrose Kibuuka Katikamu St. Anatole Kiriggwajjo St. Andrew Kaggwa St. Anthanasius Bazzekutta St. Bruno Sserunkuuma St. Charles Lwanga St. Denis Ssebuggwaawo St. Gonzaga Gonza St. Gyaviira St. James Buuzaabalyawo St. John Mary Kiwanuka Muzeeyi St. Joseph Mukasa Balikuddembe St. Kizito St. Luke Baanabakintu St. Matthias Mulumba Kalemba St. Mbaaga Tuzinde St. Mugagga Lubowa St. Mukasa Kiriwawanvu St. Noah Mawaggali St. Pontian Ngondwe Bl. Irwa JildoBl. Okello DaudiSt. Achilles KiwanukaSt. Adolphus Mukasa LudigoSt. Ambrose Kibuuka KatikamuSt. Anatole KiriggwajjoSt. Andrew KaggwaSt. Anthanasius BazzekuttaSt. Bruno SserunkuumaSt. Charles LwangaSt. Denis SsebuggwaawoSt. Gonzaga GonzaSt. GyaviiraSt. James BuuzaabalyawoSt. John Mary Kiwanuka MuzeeyiSt. Joseph Mukasa BalikuddembeSt. KizitoSt. Luke BaanabakintuSt. Matthias Mulumba KalembaSt. Mbaaga TuzindeSt. Mugagga LubowaSt. Mukasa KiriwawanvuSt. Noah MawaggaliSt. Pontian Ngondwe
- [Mukasa Musa (Anglican)](https://munyonyo-shrine.ug/mukasa-musa-anglican/): Musa Mukasa was one of the palace pages (Abagalagala). He belonged to a fumbe clan, joined the palace during the reign of King Suna II. He came with his sister who gave birth to King Walugembe Mutesa I. He was a strong, hard working and humble boy during his service in the palace, King Mwanga II trusted him and kept assigning him different tasks in the palace. He was in charge of the King’s shrine, responsible for lighting fi re at a specifi ed time. When King Mwanga II became a Muslim, the shrine became a mosque. At this time it was still Musa Mukasa who was elevated to become a “muazzin” (one who invites Muslims for prayers), the work he did so well and he won favor before the Kabaka. Because of his best performance he was nicknamed “Muzingiti Mwazini” because he spent most of the time in the mosque and on duty.
- [St. Pontian Ngondwe](https://munyonyo-shrine.ug/st-pontian-ngondwe/): He was born at Bulamu in Kyaggwe County and belonged to the White Egret (Nnyonyi) Clan. His father, Birenge, was in fact head of the clan when he presented his son to the Kabaka. Ngondwe’s mother was Mukomulwanyi of the Buffalo (Mbogo) Clan. A number of royal appointments were traditionally held by members of the White Egret clan. These included the posts of Kabaka’s medicine-man, coffee¬maker, and keeper of the sacred fire, which was lit at the beginning of a new reign and kept burning until its close.
- [St Denis Ssebuggwaawo](https://munyonyo-shrine.ug/st-denis-ssebuggwaawo/): Denis Ssebuggwaawo was born at Kigoloba in Bulemeezi County, about the year 1870. His mother, Nsonga, was a Musoga who had been carried off as a child by Nkalubo Ssebuggwawo, the martyr’s grandfather. When she grew up, Nkalubo gave her to his son Kajansi, who had nine children by her, including three sets of twins. The first child, a boy, died as an infant. He was followed by the first pair of twins, the martyr Denis Ssebuggwawo (Wasswa) and Isaac Kajane (Kato), the names Wasswa and Kato being traditional names in Buganda for male twins. Not long after this event, Nkalubo Ssebuggwawo was put to death by Kabaka Muteesa, and Kajansi, his son, transferred himself and his family to Bunono, in Busiro County, where the family estates were situated. Here the rest of the children were born, and here the young Ssebuggwawo and his twin brother Kajane grew up until, on the accession of Mwanga, they were presented at Court by their fellow clansman, Mukasa the Chancellor, who at the same time gave the Kabaka his own sons Mwafu and Kasamitala.
- [St Andrew Kaggwa](https://munyonyo-shrine.ug/st-andrew-kaggwa/): Andrew Kaggwa was a member of the Nyoro tribe, traditional enemies of the Ganda. At an early age he was captured and carried off as a slave by a party of Ganda, raiding the border country of Bugangadzi. He was a handsome, well-built boy and was therefore presented to the king as part of his share of the spoils. Placed among the royal pages, his cheerfulness and kind-heartedness made him a favourite with his fellows. He was still a page when the explorer H. M. Stanley visited Buganda in 1875. Stanley had brought with him some European drums to which the king, Mutesa I, took a fancy. Having acquired a dozen of these drums, the king sent Kaggwa to his factotum, Toli, a Muslim Madagascan who had visited France, to learn how to play them. At this time Kaggwa also became a Muslim. Toli, however, also acted as a carpenter for the Catholic missionaries and it is likely that he introduced Kaggwa to them. In any case, Kaggwa joined the Catholic catechumenate in June 1880. He also seems to have attended Bible classes given by the Anglican missionary, Alexander Mackay.
- [Martyrs](https://munyonyo-shrine.ug/martyrs/): Having been sentenced to death in munyonyo on wednesday May 1886, the condemned martyrs then embarked on their own walk to 'Calvary'-a two days journey to Namugongo, where they arrived on Thursday May 27,1886. Some had already been killed in Munyonyo,others were killed along the way,and others more were burned alive in Namugongo on june 3 june.
- [St. Mbaaga Tuzinde](https://munyonyo-shrine.ug/st-mbaaga-tuzinde/): Martrys' HistorySt. Mbaaga TuzindeMbaaga at the King’s palace and how he became a Christian
Mbaaga Tuzinde was born at Bunyonga in Busiro County. His real parents were Katamiza Waggumbulizi of the Lungfish (Mamba) Clan, who had ten wives, and Mmumanvi Bukuwa of the Yamfruit (Kkobe) Clan. His clan name was Tuzinde; the name Mbaaga being, in fact, a nickname which he acquired from his work at the Court. One of his duties there was to distribute the food which the Kabaka provided for his many dependants. When the meal contained no meat, a great luxury, his companions used teasingly to ask, ‘What! No meat to-day?’ to which his invariable reply was, ‘Mbaaga?’ (Am I the butcher?). Another of Tuzinde’s duties was to carry the royal standard in the Kabaka’s canoe when His Majesty went sailing or traveling on the Lake.
Mbaaga Tuzinde was of medium height and well-built, chestnut brown in colour, very kind-hearted, obedient and truthful, and also good at sports. His features were somewhat marred by smallpox contracted during the 1884 epidemic. He began his instructions in the Catholic faith when he became a page at the accession of Mwanga and was still a catechumen when the persecution broke out in May 1886. He was baptized by Charles Lwanga on the morning that the pages were arrested.
Of all the martyrs, Mbaaga Tuzinde had most to contend with in the way of temptations to save his life by renouncing his religion. During the week which the martyrs spent at Namugongo awaiting execution, he was separated from his companions and, deprived of their moral support, but not of their prayers for his perseverance, had to face alone the prayers, tears and entreaties of his many relatives, begging and imploring him not to throwaway his young life. From this ordeal, which might well have broken the resolution of a mature man, this youth of no more than eighteen emerged with courage and purpose unshaken. With complete confidence in the words of Christ, ‘He that shall lose his life for my sake shall save it’, he went to his death cheerfully and manfully Mbaaga’s relationship with Mukaajanga
Mbaaga Tuzinde, a youth of about seventeen to eighteen at the time of his martyrdom, was known as the son of Mukajanga, the chief executioner, in whose household he was brought up and who presented him at Court. According to European ideas, Tuzinde and Mukaajanga were not related in any way, but in Baganda eyes, strange as it may seem, Tuzinde was at the same time both son and father to the old man.
Although they belonged to different clans, Tuzinde to the Lungfish and Mukaajanga to the Colubus-monkey Clan, their grandfathers, Kikonyogo and Salasamba respectively, had been very close friends and had made a blood-pact together. This, according to Kiganda custom, made them brothers, and also established relationship between the other members of their respective families. Thus Mukaajanga and Tuzinde were blood relations (in the Kiganda and not in the European sense) and Mukaajanga, because he was much older and had been entrusted with the task of bringing up the lad, was known as the father of Tuzinde. An additional relationship arose when Kikonyogo, Tuzinde’s grandfather, died. Tuzinde succeeded him as head of the family and, because Mukaajanga was a member of it through the blood-pact already mentioned, he became in this way the father of the old man as well as his son. This latter develop¬ment created, in its turn, an additional complication in that Mukaa¬janga’s wives, having become the young man’s daughters-in-law, were, by Kiganda custom, debarred from ever staying under the same roof with him.
Mbaga Tuzinde was born at Bunyonga in Busiro County. His real parents were Katamiza Waggumbulizi of the Lungfish (Mamba) Clan, who had ten wives, and Mmumanvi Bukuwa of the Yamfruit (Kkobe) Clan. His clan name was Tuzinde; the name Mbaaga being, in fact, a nickname which he acquired from his work at the Court. One of his duties there was to distribute the food which the Kabaka provided for his many dependants. When the meal contained no meat, a great luxury, his companions used teasingly to ask, ‘What! No meat to-day?’ to which his invariable reply was, ‘Mbaaga’ (Am I the butcher?). Another of Tuzinde’s duties was to carry the royal standard in the Kabaka’s canoe when His Majesty went sailing or traveling on the Lake. Mbaaga’s testing moments
The executioners threw themselves on the young men and began to tie their wrists and necks with cords. In the confusion, their chief, the old man Mukaajanga, pretended to busy himself with his own ‘son and father’, Mbaaga Tuzinde, pleading desperately with the boy to renounce his religion. ‘Give up this foolishness which will send you to the stake! Only say that you have abandoned religion, and I will hide you.’
The seventeen year old boy, baptized that morning by Charles Lwanga, firmly rejected the offer. ‘Hide me?’ he said, ‘Father, what are you thinking of? I am a Christian, and I shall remain one to the last.’ In despair, the old man begged his fellow executioner, Sebatta, to try whether he could break the boy’s resolution. ‘Go across to Tuzinde,’ he said, ‘and say, “What! Since when have you been a Christian? Run away, quickly!”, Sebatta did as he was asked, but Mbaaga Tuzinde replied, ‘Do you really believe that the Kabaka is my father, as you say? My true father, whom I must obey before all, is in Heaven. I am truly a Christian, so leave me alone.’ The executioner had no choice but to let the boy be tied up along with his Christian friends.
As the youth was led away, the others heard some of the executioners voicing their opinion of this. ‘Mukaajanga will not put him to death,’ they said. ‘He will take him back to the Kabaka and say, “This boy has given up his religion”.’ When they heard this, his fellow Christians were sad at heart, and said to one another, ‘Poor Mbaaga! If only his people do not prevail upon him to renounce his religion!’ Charles Lwanga exhorted them all to pray earnestly that their friend might remain firm in his resolve, and not yield to the temptation to which he was about to be subjected.
For a full week, the prisoners were kept in confinement at Namugongo, and for a full week the seventeen to eighteen year old youth, Mbaaga Tuzinde, stood firm against the ceaseless prayers, entreaties and tears of his many relatives.
This joyous enthusiasm reached its peak when Mbaaga Tuzinde was seen approaching, between two guards. ‘Here comes Mbaaga,’ cried one. ‘Look, they are bringing him too!’ ‘Well done, brave lad!’ they called out as he drew nearer. When he joined the waiting group, all his companions gathered round him, offering their congratulations and expressing their joy at this reunion. ‘Well done!’ they said. ‘You have overcome the devil! Our Lord is pleased with you! You are a credit to our religion.’
Mukaajanga, in his count and inspection of the living faggots, which his assistants had thrown on to the funeral pyre, recognized amongst them his son, Mbaaga Tuzinde, who, like his companions in glory, was calmly reciting his prayers, a serene and tranquil expression on his face. At the thought of the torment in store, his father’s heart revolted. He had the boy untied, and took him aside. Mbaaga, his hands still tied behind his back, knelt before his father, who pleaded with him once again. ‘Give up this folly! Leave this European nonsense in the furnace and come with me to the Kabaka. He will pardon you at my pleading.’ ‘Pardon me, Father,’ replied the boy, ‘but praying is no crime. I have no desire to give up the service of Jesus, and I am happy to have the chance of dying for Him, my King.’
‘But I,’ protested Mukaajanga, ‘do not want you to die. Let me hide you. And, to please me, give up this religion.’
‘Father, the Kabaka has ordered me to be burnt. He is your master, and you cannot shield me.” What kind of madness is this,’ exclaimed Mukaajanga, ‘that drives you on to break my heart?’
He was heartbroken and distraught at having to commit to the flames his obstinate but lovable son. Out of pity, to spare him suffering, he ordered his assistants to club the boy on the nape of the neck, and throw his lifeless body into the flames. They took him some little distance apart and did so, killing him instantly. I saw all these things with my own eyes.
Simeon Sebuta adds to this that, ‘Mukaajanga, after having killed the martyrs, took out his handkerchief, covered his face and wept, because he had killed his son, Mbaaga Tuzinde, and his brother, Nakabandwa.’ Mbaaga’s decision to die than to deny his religion
Mbaaga Tuzinde, a boy of 17 years of age at the time of his martyrdom, was known as the son of Mukaajanga, the chief executioner, in whose household he was brought up and who pres¬ented him at Court.
He had just been baptized in case of emergency by his fellow catholic, Charles Lwanga, only the previous night. His uncle, Mukaajanga fought tooth and nail to make the boy deny his religion, but did not succeed.
The Christian persecution broke out on Wednesday 26th May 1886. On the day the Christians were condemned to death, King Mwanga ordered the condemned Christians to sort out themselves and go to a certain spot which he pointed at. Without hesitation Charles Lwanga, holding Kizito by the hand, said: “What one knows to be true one would not deny.” They moved to the indicated spot and all the Christians, both Catholics and Protestants, soon followed Lwanga. To Mukaajanga’s surprise, he saw his beloved boy Mbaaga joining and following the condemned Christians to the death spot. He at once said to the king: “Your Majesty, that Mbaaga is not a Christian, he has never practiced Christianity.” Thus Mukaajanga ordered the boy in a furious voice to return to the place of security immediately. But to the Chief Executioner’s dismay, Mbaaga replied: “I am a Christian and I have to go to the pointed spot.” “When did you have the Christian instructions and who instructed you?” thundered Mukaajanga at the boy. “I was having Christian instructions at night and I was being instructed by Lwanga,” firmly but calmly replied Mbaaga, “Let me die for my religion,” continued the boy.
The king ordered all the condemned Christians, including Mbaaga, to be tied up, taken to Namugongo and be burnt to death. After his order King Mwanga went away, leaving the executioners to carry out his order.
Mukaajanga, the chief executioner, ordered the executioners under him to tie up all the condemned Christians except Mbaaga. He took his boy aside and used all tactics to persuade Mbaaga deny his religion promising him a lot of property and peace. But the boy adamantly refused. “What will the people think of me if they learn that I have killed my son”? exclaimed Mukaajanga. He begged his fellow executioners to talk to the boy and try to make him change his mind and deny his religion so as to save his life. Despite all their efforts to convince the boy it all ended up in complete fiasco. Thus, Mbaaga was returned to the group, tied up and taken to Namugongo to be burnt to death.
Despite the previous failure to convince Mbaaga to deny his religion, Mukaajanga was far from giving up. He ordered the executioners to separate Mbaaga from the rest, take him to his Namugongo residence and hand him over to his relatives entreating them to do whatever possible to win the boy over against his religious stubbornness so as to save his life.
The relatives, the villagers, the witch-doctors and friends used all possible methods such as intimidation and all sorts of crazy things for a complete week to make Mbaaga deny his religion so as to save his life, but all was in vain. The more they tried the more rigid the boy became until they gave up. For a whole week Mbaaga hardly had a nap. Almost every moment was a moment of mental torture and abuse. But the boy remained firm and never gave up his faith.
He often said to them, ‘He that shall lose his life for my sake shall save it’, he went to his death cheerfully and manfully Mbaaga’s journey to Namugongo (Death)
Despite the previous failure to convince Mbaaga to deny his religion, Mukaajanga was far from giving up. He ordered the executioners to separate Mbaaga from the rest, take him to his Namugongo residence and hand him over to his relatives entreating them to do whatever possible to win the boy over against his religious stubbornness so as to save his life.
The relatives, the villagers, the witch-doctors and friends used all possible methods such as intimidation and all sorts of crazy things for a complete week to make Mbaaga deny his religion so as to save his life, but all was in vain. The more they tried the more rigid the boy became until they gave up. For a whole week Mbaaga hardly had a nap. Almost every moment was a moment of mental torture and abuse. But the boy remained firm and never gave up his faith.
Early in the morning of Thursday 3rd June 1886 when the soon to be martyrs were at the verge of giving up Mbaaga’s perseverance, to their surprise, they saw Mbaaga being tied up and brought to their group by the executioners. The condemned Christians shouted with joy, Charles Lwanga in particular, and their joy had no limits, shouts of joyous welcome, bravo, etc. filled up the atmosphere that threw even the executioners into admiration. They were encouraged and all of them became more determined to die for Christ. Then they proceeded to Namugongo for execution.
Even at the Namugongo furnace, Mukaajanga never gave up the idea of trying to make Mbaaga Tuzinde deny his Christianity while they were being wrapped up into bundles of dry reeds ready to be thrown over the big pile of firewood for burning. The following were taken from the pile, untied and put aside:
Mbaaga Tuzinde, Mukaajanga’s nephew.
Three protestant Christians namely; (a) Nakabandwa, a Queen Mother’s servant, (b) Frederick Wigram Kizza, from the King’s command post, (c) Alexander Kadoko, the Katikkiro of Nnaalinnya.
Mukaajanga ordered Mubiru, one of the executioners, to bring Mbaaga to where he was. Once again Mukaajanga tried all means of persuading the boy to abandon that foreign religion of the white men and save his life. But all was in vain. Mukaajanga told his nephew “I would not dare kill my son, instead I will hide you in a private place where you will practice your religion fully, but here in public you will deny it so that you save your life.” Tuzinde replied:
“Uncle, do the job you were ordered to do by the king, kill me. I have decided never to deny my religion, but to die for Christ who died for me.”
Mukaajanga then requested Mubiru, his fellow executioner under his command, to use his tactics in a bid to win the stonehearted boy. Mubiru too tried his best but all his efforts to win the boy over failed. So poor Mukaajanga, an executioner who had so much experience in killing and butchering people went aside and cried, drying his tears with a wing of his bark-cloth he was wearing.
From there he gathered up courage and ordered his executioner to put him together with the three he had selected, hit each of them on the head first before wrapping them into the bundles of reeds and put the bundles over the pile of firewood. In doing so, he wanted to save them from the extreme pain of the burning furnace while still alive.
That is how Mbaaga Tuzinde came to the end of his life without abandoning his Vocation- the Vocation of Martyrdom.
- [St. Mugagga Lubowa](https://munyonyo-shrine.ug/st-mugagga-lubowa/): Martrys' HistorySt. Mugagga LubowaMugagga’s origin and work as a court page
Mugagga Lubowa, one of the pages persistently solicited by Mwanga without success, belonged to the Leopard (Ngo) Clan. His father, Mazinga, who later became a Protestant and took the name Isaiah, had three wives. The first, Tigalya, was a great-aunt of Seddu Kakinda, the royal bark-cloth maker. The second wife, Nassubwa, was the mother of the martyr and of four other children.
Mazinga, because of the relationship by mar¬riage, through his first wife, received patronage and assistance from Seddu Kakinda who was also head of the Yam-fruit (Kkobe) Clan. Kakinda established Mazinga and his family upon one of his estates at Jjalambwa, in Mawokota County, where Mugagga was born about the year 1870. His name, which means rich or wealthy, was given to him by his mother in the hope that fortune would look kindly upon him.
Following the common Kiganda practice, Mugagga was sent, as a young boy, to the household of Seddu Kakinda, who brought him up as his own child and presented him at Court when Mwanga be¬came Kabaka. Some witnesses suggest that Mugagga worked in the court of the audience hall, but Desire Wamala asserts positively that he was attached to the private section of the enclosure. This seems to be confirmed by the fact that he was unable to receive any religious instruction by day, and could go to Charles Lwanga at night only. He was thus not publicly known as a Christian, and when, on the fateful morning of 26 May 1886, he ranged himself with Charles and the other Christians, the Chancellor himself tried to save him by stating that Mugagga was not a Christian. The sixteen year old boy would not accept the chance of escape thus offered to him. He had bravely resisted the shameful demands of the Kabaka during his catechumenate and now, fortified by the grace of baptism, received that morning at the hands of Charles Lwanga, was eager to die for his faith.
Although Mugagga’s father became a Protestant, most of his family, including his mother who received baptism and the last sacraments when mortally ill, embraced the faith for which he laid down his life. His adopted father, Seddu Kakinda, also eventually became a Catholic, although at the time of the persecution he was so horrified at the fate of his adopted son that he drove from his home his daughter, Namirembe (later Sister Pelagia), because of her ad¬herence to that religion. Mugagga’s martyrdom
Being attached to the private section of the King’s enclosure, Mugagga was unable to receive any religious instruction by day, and could go to Charles Lwanga at night only. He was thus not publicly known as a Christian, and when, on the fateful morning of 26 May 1886, he ranged himself with Charles and the other Christians, the Chancellor himself tried to save him by stating that Mugagga was not a Christian.
In his book, The African Holocaust, J.F. Faupel writes, “…the Chancellor, who seems to have entered the royal courtyard about this time, probably to ensure that the Kabaka did not proceed to extreme measures against his son Mwafu, was looking over the group by the fence. Noticing Mugagga Lubowa amongst the Christians, he exclaimed: ‘You there, Mugagga! What are you doing amongst the Christians? Don’t be a fool! When have you learnt to pray? Don’t try to make us believe that you are one of them!’
Mugagga, not to be turned from his purpose, rejected the chance of escape thus offered to him. Stepping forward a pace, he said:
‘Most certainly I am. Only I have been receiving instruction by night, so as to avoid vexing the Kabaka, and being troubled by you. Charles has been my instructor, model and protector, and I wish to die with him for Jesus. I have spoken.’
The sixteen year old boy would not accept the chance of escape thus offered to him. He had bravely resisted the shameful demands of the Kabaka during his catechumenate and now, fortified by the grace of baptism, received that morning at the hands of Charles Lwanga, was eager to die for his faith.
From Munyonyo where the death sentence for all Christians was passed, Mugagga was led together with his fellow Christians to be burnt.
When the men began to spread wood over Mugagga at Namugongo, he cried out, ‘Wait a bit! I must have something to drink first: I am suffocating in this jacket of reeds.’ Mukaajanga, informed of the request, agreed, saying, ‘It is a last request which cannot be refused.’
One of the Christians who were spared from the furnace had this to say according to J.F. Faupel. “Our joyous friend was carried down from the pyre, untied and given two small portions of plantain-wine, for which he gave thanks. Some of the pagans thought within themselves, ‘Here is one, at least, who flinches.’
After the executioners had allowed him time to get rid of his stiff¬ness and recover his breath, they came to Mugagga saying, ‘Now you must be tied up again.’ ‘Wait just a little longer!’ he exclaimed. Then Mukaajanga said to him, ‘I think that the others will be leaving without you.’ ‘In that case,’ he replied, ‘a truce to fooling! Wrap me up quickly in my reeds. I am at your service.’ Then noticing Sebuta, Werabe and myself, below and to one side, he called out, ‘Poor Kamyuka! I am going up to Heaven. We shall be separated for a time. Good-bye to you all, until we meet again.’
- [St. Mukasa Kiriwawanvu](https://munyonyo-shrine.ug/st-mukasa-kiriwawanvu/): Martrys' HistorySt. Mukasa KiriwawanvuMukasa’s parentage and conversion to Catholicism
Mukasa Kiriwawanvu, the son of Lumanyika of the Sheep (Ndiga) clan, who held, successively, a number of sub¬-chieftainships in various parts of the kingdom. It seems probable that Lumanyika also began his career as a page at Court, and he must in his youth have been a notable athlete, since he managed to defeat Kabaka Muteesa, no mean opponent, in a friendly wrestling bout. In recognition of his prowess, the Kabaka gave him a Musoga slave-girl called Malokuvawo, who was the first of his wives and bore him five children. The fourth child was the martyr Mukasa Kiriwawanvu.
The youth was born, between 1861 and 1866, at Nakasawula in Kyaggwe County at a time when his father was assistant to the chief, Serumbe. Taking after his father, he grew up tall and powerful, long of limb and dark coloured, and was presented at Court by Kawulukisi, a village chief in Ssingo County, to whom Lumanyika was at the time attached as an assistant.
He was one of the future martyrs attached to the court of the audience hall. One of Kiriwawanvu’s tasks at Court was to help in the serving of food to the Kabaka’s guests, of whom there were often large num¬bers. Only the most important personages were invited to dine with the Kabaka himself, but hospitality was liberal and food was pro¬vided for all those who we’re waiting for an audience. The young man must often have served Lourdel and the other missionaries when they came to visit the Kabaka and accepted his hospitality. The meal on these occasions consisted of the golden-yellow matooke (plantains wrapped in the leaves of the plant and steamed), beef or goat meat, salt and plantain wine.
Mukasa Kiriwawanvu, the only one of the twenty-two beatified martyrs to die without the baptism of water, was a fervent catechu¬men but when at the height of the crisis Charles Lwanga baptized the other catechumens, he was already in prison for striking his fellow-page Gyaviira. He was between twenty and twenty-five years of age when he died at Namugongo. Mukasa Kiriwawanvu is imprisoned after fighting a fellow ‘Martyr’
Musoke Gyaviira was a small boy of about 15 and Mukasa Kiriwawanvu was between 20 and 25. Both of them were pages working in the King’s palace in the outer enclosure mainly connected with the audience hall.
Kiriwawanvu, as his name indicates, was extraordinarily tall and big: Because of his size, Mukasa was nicknamed “KIRIWAWANVU”. He was somehow comfortable with this nickname. But in addition, his fellow pages had given him other nicknames that were unpleasant to him, namely “Magulumpaali” (Long-legged), “Muwanvaaduma” (Rumbling giant), and “Njiijiiri’ was as a result of his type of work. Mukasa was in charge of serving food both to his fellow pages and to those who used to come to the audience hall for various meetings. One day the meal delayed and his fellow pages called out to him “We are hungry, please give us food.” “It is not yet ready,” he replied. “But we are hungry,” they went on. In a joking manner Mukasa continued “K’ebalume akajiijiiri” (let the hunger punish you). From that time he was nicknamed “Njiijiiri.”
But one day when Gyaviira and Mukasa were chopping fire-wood, young Gyaviira who wanted to enjoy the fun called him “Magulumpaali”, (long-legged), one of the nicknames Mukasa disliked. Kiriwawanvu was so annoyed that he hit Musoke with a splinter that scratched his belly and some little blood oozed out. Musoke Gyaviira rushed to the king who was not far away and reported Kiriwawanvu’s action to him. The king did not give Mukasa a chance to defend himself, but ordered him to be taken to Bumbaale prison as a punishment. Bumbaale was King Mwanga’s prison near Munyonyo palace where he had moved after Mmengo palace had gone ablaze. This prison was under the command of one prominent executioner, SSEBATTA, one of Mukaajanga’s assistants.
When Gyaviira saw his comrade being taken to prison, he was terrified and regretted being the cause of Mukasa’s imprisonment. He forgave him with his whole heart and went back to the king begging for forgiveness and the release of Kiriwawanvu. But the king did not reverse his sentence. At the same time Mukasa Kiriwawanvu wholeheartedly forgave Gyaviira and regretted what he had done to the young boy.
God also accepted the repentance of his repentant servants, namely Gyaviira and Mukasa Kiriwawanvu, and gave them the grace and chance of dying together as martyrs. Otherwise if they had not forgiven each other they would probably have missed martyrdom. They were both burnt to death for Christ in the Namugongo furnace on Thursday noon 3rd June 1886.
Mukasa’s martyrdom
On the fateful afternoon of 26th May 1886, the day King Mwanga condemned Christians, one catechumen, Mukasa Kiriwawanvu was in prison for striking his fellow page and future martyr Gyaviira Musoke.
In the course of a quarrel with Gyavira, Mukasa had struck the younger boy on the abdomen with a piece of wood and drawn blood. Probably more frightened than hurt, Gyavira had run in tears to the Kabaka, who roundly abused the culprit for striking a boy smaller than himself, and sent him to the prison of Mukaajanga, the chief executioner.
When Mukaajanga was leading condemned Christians to their last places, he arrived at his encampment and formally announced to Kiriwawanvu the sentence of death passed upon him, saying:
‘Are you not the Mukasa who practises the religion of God? The Kabaka has condemned you to death. I must take you away at once.’
‘I am grateful to the Kabaka for condemning me thus,’ replied the young man. ‘I am anxious to die for my religion.’
Mis¬givings about Mukasa Kiriwawanvu may however have remained in the minds of some of his companions, because he had but recently become a regular catechumen and had been absent in prison when Charles Lwanga baptized the other catechumen pages. One witness suggests that a practical difficulty prevented him from being bap¬tized during the journey to Namugongo, or during the week’s imprisonment there; namely, that even if he was fortunate enough to have had a Catholic companion in his prison, the latter would have been unable to give the sacrament with his hands confined in the stocks. There is certainly no record of this catechumen having received the sacrament.
Mukasa was moved in stocks with fellow Christians and burnt alive in the Namugongo furnace on 3rd June 1886.
- [St. Adolphus Mukasa Ludigo](https://munyonyo-shrine.ug/st-adolphus-mukasa-ludigo/): Adolphus Mukasa Ludigo, one of the Banyoro martyrs, was a tall, slender, dark-skinned young man, whose forehead bore the tribal marks of his people. He was about twenty-four when he perished in the flames at Namugongo and, like his compatriot Andrew Kaggwa, had been carried off by Baganda raiders when still a young boy and presented to the Kabaka.James Semugooma, a witness in the Process of Beatification, tells how Mukasa Ludigo once claimed to be a descendant of the princes of Bunyoro. The independent testimony of others suggests that this claim was well founded. One, for instance, said that when, many years later, he was a catechist at Butiti, in the land of Mwenge, he was struck by the remarkable resemblance of the people there to his martyred friend, Mukasa Ludigo.“The entire appearance of Ludigo,” he declared, “was that of the people who inhabit that part of Mwenge which is called Bufunjo or Myeri.”Another witness referred to the scars on Ludigo’s forehead, which, in his opinion, marked him as a man of Butiti in the land of Mwenge.“We call those people Balindi,” he added, “because they both resemble the inhabitants of Ankole and bear the scars, or fire-marks, after the manner of the Banyoro.”Pere Gorju confirms the fact that the land of Toro-Mwenge was the royal county of the Kings of Bunyoro, the land flowing with milk and honey, where their wives used to await the hour of their delivery. Nowhere more than in this county is the traveller struck by the light¬-skinned, oval-faced, well-built figure, characteristic of the Muhima, the shepherd-kingly race of Central Africa. If Bugangayizi, Andrew Kaggwa’s birthplace, was the county of the royal burial grounds of Bunyoro. Mwenge, Mukasa Ludigo’s country, was the home of its nobility.
- [St. Bruno Sserunkuuma](https://munyonyo-shrine.ug/st-bruno-sserunkuuma/): Martrys' HistorySt. Bruno SserunkuumaSserunkuuma abandons his desires for Christ
Sserunkuuma was the son of Pookino (the county chief of Buddu) named Namujulirwa of the Ndiga (sheep) clan. As a son of an important chief, Sserunkuuma was brought up in a loose way and grew up without a proper check to his manners. Thus as he grew up, Sserunkuuma was prone to copy bad behaviour that were abound in Pookino’s enclosure. He was cruel, stubborn, violent, over-beating, proud, loose living, imprudent and drunkard.
When he became a catholic, Sserunkuuma strove bravely to master his temper and to control his passions. As a result, he was found worthy of receiving the sacrament of Baptism.
On one occasion King Mwanga gave him two beautiful girls in appreciation for his good service at the palace. Sserunkuuma’s passions rose high, took the two girls home as his wives and one of them was soon expecting.
When his fellow catholics, Lwanga and Andrew Kaggwa in particular, learnt of it, they moved fast to help their friend out of that sinful situation of illegal marriage. Good enough, Sserunkuuma adhered to his friends’ good advice and went to Fr. Lourdel for confession. He made a sincere and determinant confession, so determined that Sserunkuuma left the two wives and all his property and went to live in seclusion at the other end of the palace with just minimum necessities of life. This is where he devoted himself to prayer, penance, and the teaching of religion and doing works of mercy. It was in this situation that the Christian persecution found him as one of the gatekeepers. This is where the Christian persecution found him and he bravely offered himself to die for Christ. Bruno’s tortures and death
After reaching a consensus with his Chancellor and other chiefs to put to death all Christians, Mwanga gave orders for all the pages to be assembled and brought before him; commanded the attendance of Mukaajanga and his assistant execu¬tioners; and appointed Mbugano as royal legate, with powers to seize and plunder Christians in the villages away from Munyonyo.
When the pages entered the Kabaka’s own courtyard, they found him seated just inside his house, which had a wide open doorway, and with him the Princess Nassiwa, his eldest sister, and two young pages of the Cane-Rat clan.
When the last of the pages had greeted him, Mwanga asked, ‘Are they all here?’ Being assured that none was missing, he ordered the gates to be closed and then, pointing towards the reed fence to his left, said, ‘Now, let everyone who follows the religion of the white men go over there. Bruno had not been summoned to the Kabaka’s presence, but was probably on duty at one of the gates to the courtyard, when he decided to join his fellow Christians in their public profession of faith, thus re-enacting a scene, so common in the days of the early Roman persecutions, when guards or jailors would publicly proclaim themselves Christ¬ians and range themselves alongside their prisoners, to share their fate.
Lutaaya, the Muslim Chamberlain, who had been present, asked for the favour he had come to obtain, namely, for Bruno Serunkuuma to be handed over to him so that he could satisfy an old grudge. His request was granted, and he had Bruno taken to his own quarters and flogged.
The old score which Lutaaya attempted to settle in this way seems to have been in connection with Bruno’s sister. Bruno, while yet a pagan, had given his sister in marriage to Lutaaya.
The woman had since left her husband. This may have been the sole reason for Lutaaya’s resentment or, possibly, Bruno had also refused to return the dowry.
If the Muslim hoped to make his victim cry out for mercy, he obtained little satisfaction. The soldier bore his flogging stoically and, poking fun at the Kiganda belief in Walumbe, the god of death, said to his tormenter, ‘Why not take us away and kill us? Why the delay? We are going to die as proxy for you. Who knows? Perchance, when we have paid for you your tribute to Walumbe, you might escape death altogether.’
After his flogging, Bruno Serunkuuma was returned into the custody of the chief executioner, Mukaajanga, where he was soon joined by the soldier-bandsman, James Buuzabalyawo.
The Protestant, Nakabandwa, asked, ‘Why kill us here?’ and Bruno Serunkuuma at once interjected, ‘Why not? Let them kill us here! These ropes are very painful!’ Mukaajanga’s reply to this was to order his men to roll the prisoners in the muddy pools left by the morning’s rain, thus contracting the ropes and adding to their sufferings.
Already, on the march from Munyonyo to Mmengo, Bruno Serunkuuma had given proof that he was of the material of which martyrs are made. He had been cruelly beaten, had spent the heat of the afternoon shut up in the hut of one of the executioners, had witnessed the butchering of Pontian Ngondwe and, in considerable agony from the tightness of the cords that bound him, had walked for two hours on the road from Munyonyo to Mmengo.
When the party of which he formed part came abreast of the house of a relative of his, named Bbosa, Bruno paused and called out loudly, ‘Bbosa, Bbosa Bring me some plantain-wine,’ Bbosa poured some wine into a bowl and brought it to the spot where Bruno was waiting, guarded by an executioner. Bruno then said to him, ‘You see, Bbosa, that they are taking us off to execution; but we are going (to Heaven) to keep places for you.
A well which has many sources never runs dry. When we are gone, others will come after us.’ Bbosa said, ‘Here is the plantain-wine for which you asked’. Then Bruno looked his relative in the face, fixed his eyes on him for a moment, and then refused the wine. Turning to the executioner, he said, ‘Let us go on.
Bruno moved with fellow Christians up to Namugongo where they were tied in reeds and burnt alive until God separated their souls from their tortured bodies.
Bruno died on 3rd June 1886.
Before martyrs were burnt, Bruno Serunkuuma, addressing three other Christians who were pardoned, said, “Children, I am very sorry for you. I am very much afraid that the Kabaka and his creatures will try again to make you renounce Jesus. It would have been better for us all to die, and so reach Heaven together.’
- [St John Mary Kiwanuka Muzeeyi](https://munyonyo-shrine.ug/st-john-mary-kiwanuka-muzeeyi/): 1. Perpetual Chastity: Never to marry for the whole of his life
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As the volunteer base grows and the needs of the students increase as well. We need more administrative professionals and materials. I’ve been humbled to be able to assist with all the website needs of this organization since the early days. I’m even more glad to help get them off the ground with donations 1,172 Volunteers attended 7,543 tutoring sessions and Events we orgnized. Each volunteer donated 9.6 hours each for a total of 11,314 volunteer hours.
- [Medical Treatment](https://munyonyo-shrine.ug/campaigns/medical-treatment/): We Refugee Tutoring started in 2009 with a handful of “do-gooders:” teachers and inner-city ministers. They teamed up to help provide education and resources to the many local refugee families in San Diego. Soon afterward, they realized that many of the children had no ability to thrive in school because of their lack of experience with education and unfamiliarity with English. As the years have passed, the program has grown exponentially.In recent years, the plight of the global refugee crisis received international attention.
As the volunteer base grows and the needs of the students increase as well. We need more administrative professionals and materials. I’ve been humbled to be able to assist with all the website needs of this organization since the early days. I’m even more glad to help get them off the ground with donations 1,172 Volunteers attended 7,543 tutoring sessions and Events we orgnized. Each volunteer donated 9.6 hours each for a total of 11,314 volunteer hours.
- [Donate Clothes](https://munyonyo-shrine.ug/campaigns/donate-clothes/): We Refugee Tutoring started in 2009 with a handful of “do-gooders:” teachers and inner-city ministers. They teamed up to help provide education and resources to the many local refugee families in San Diego. Soon afterward, they realized that many of the children had no ability to thrive in school because of their lack of experience with education and unfamiliarity with English. As the years have passed, the program has grown exponentially.In recent years, the plight of the global refugee crisis received international attention.
As the volunteer base grows and the needs of the students increase as well. We need more administrative professionals and materials. I’ve been humbled to be able to assist with all the website needs of this organization since the early days. I’m even more glad to help get them off the ground with donations 1,172 Volunteers attended 7,543 tutoring sessions and Events we orgnized. Each volunteer donated 9.6 hours each for a total of 11,314 volunteer hours.
- [Shelters For Needy](https://munyonyo-shrine.ug/campaigns/shelters-for-needy/): We Refugee Tutoring started in 2009 with a handful of “do-gooders:” teachers and inner-city ministers. They teamed up to help provide education and resources to the many local refugee families in San Diego. Soon afterward, they realized that many of the children had no ability to thrive in school because of their lack of experience with education and unfamiliarity with English. As the years have passed, the program has grown exponentially.In recent years, the plight of the global refugee crisis received international attention.
As the volunteer base grows and the needs of the students increase as well. We need more administrative professionals and materials. I’ve been humbled to be able to assist with all the website needs of this organization since the early days. I’m even more glad to help get them off the ground with donations 1,172 Volunteers attended 7,543 tutoring sessions and Events we orgnized. Each volunteer donated 9.6 hours each for a total of 11,314 volunteer hours.
- [Hygienic Food](https://munyonyo-shrine.ug/campaigns/hygienic-food/): We Refugee Tutoring started in 2009 with a handful of “do-gooders:” teachers and inner-city ministers. They teamed up to help provide education and resources to the many local refugee families in San Diego. Soon afterward, they realized that many of the children had no ability to thrive in school because of their lack of experience with education and unfamiliarity with English. As the years have passed, the program has grown exponentially.In recent years, the plight of the global refugee crisis received international attention.
As the volunteer base grows and the needs of the students increase as well. We need more administrative professionals and materials. I’ve been humbled to be able to assist with all the website needs of this organization since the early days. I’m even more glad to help get them off the ground with donations 1,172 Volunteers attended 7,543 tutoring sessions and Events we orgnized. Each volunteer donated 9.6 hours each for a total of 11,314 volunteer hours.
- [Education for children](https://munyonyo-shrine.ug/campaigns/education-for-children/): We Refugee Tutoring started in 2009 with a handful of “do-gooders:” teachers and inner-city ministers. They teamed up to help provide education and resources to the many local refugee families in San Diego. Soon afterward, they realized that many of the children had no ability to thrive in school because of their lack of experience with education and unfamiliarity with English. As the years have passed, the program has grown exponentially.In recent years, the plight of the global refugee crisis received international attention.
As the volunteer base grows and the needs of the students increase as well. We need more administrative professionals and materials. I’ve been humbled to be able to assist with all the website needs of this organization since the early days. I’m even more glad to help get them off the ground with donations 1,172 Volunteers attended 7,543 tutoring sessions and Events we orgnized. Each volunteer donated 9.6 hours each for a total of 11,314 volunteer hours.

##  The Franciscan Friars of Munyonyo are preparing to begin construction at their future mission of St. Anthony of Padua in Buwaya
- [Thousands Gather at Munyonyo for Divine Mercy Sunday Celebrations](https://munyonyo-shrine.ug/_the_franciscan_fria/thousands-gather-at-munyonyo-for-divine-mercy-sunday-celebrations/): Thousands of faithful from different dioceses gathered at Munyonyo Martyrs’ Shrine on April 12 to celebrate Divine Mercy Sunday.
- [Munyonyo Parish Targets Shs 10m for Ssabasumba Annual Appeal Fund(SAAFU)](https://munyonyo-shrine.ug/_the_franciscan_fria/munyonyo-parish-targets-shs-10m-for-ssabasumba-annual-appeal-fundsaafu/): The faithful of Munyonyo have been called upon to generously support the Ssabasumba Annual Appeal Fund (SAAFU), an initiative established in 2007 by the late Archbishop of Kampala, His Grace Dr. Cyprian Kizito Lwanga, to sustain the mission and work of the Church within Kampala Archdiocese.
- [Franciscan Friars Set to Begin Construction at St. Anthony of Padua, Buwaya](https://munyonyo-shrine.ug/_the_franciscan_fria/franciscan-friars-set-to-begin-construction-at-st-anthony-of-padua-buwaya/): Franciscan Friars Set to Begin Construction at St. Anthony of Padua, Buwaya

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